Frances  &  Gleb  Popoff,  Their  'Book 

MONTEREY,  CALIFORNIA 


THE  LIBRARY 

OF 

THE  UNIVERSITY 
OF  CALIFORNIA 


IN  MEMORY  OF 

MRS.  FRANCES  M.  LOEBER  POPOFF 

BA'lO,  MA '21 

1899-1954 


- — 


'        *     » 
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:  ^  N  v  % 


••., 

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A 

T  Pv  E  A  T  I  S  E 

CONCERNING 

RELIGIOUS  AFFECTIONS. 

IN    THREE    PARTS. 

PART  I.    Concerning  the  Nature  of  the  AFFECTIONS,  and 

their  Importance  in  RELIGION. 
PART  II.  Shewing  what  are  NO  CERTAIN  SIGNS  that  RE* 

LIGIOUS    AFFECTIONS  are  GRACIOUS,    or   that  they 

are  .NOT. 
PART  III.   Shewing  what   ARE  DISTINGUISHING   SIGNS 

of  truly  gracious  and  HOLY  AFFECTIONS. 

By    JONATHAN     EDWARDS,    A.   M. 

And  Paftor  of  the  firft  Church  at  Northampton* 


Lev.  ix.  utt.  and  x.  I,  2.  And  there  came  a  fire  out  front  be  for?  iht 
Lord,*  —  upon  the  altar;  —  <which  wh^n  all  the  people  fi  •>•;••.  thcyfboiaed, 
and  fell  on  their  faces.  And  Nadab  and  Abibu  —  offered  jirangc  fire 
before  the  Lord,  'which  he  commanded  them  not  :  and  there  went  outfit* 
from  the  Lord,  and  devoured  them,  and  they  died  before  the  Lord. 

Cant.  ii.  12,  13.  *The  flo^wers  appear  on  the  earth,  the  time  oftbffotgin? 
of  birds  is  COM?,  and  the  <voice  of  the  turtle  is  heard  in  our  land.  T&if 
jig-tree  putteth  forth  her  green  'figs  ,  and  the  <vinet  with  the  tender  graft* 
give  a  good  fmzlL  Verf.  I  $•  Take  us  the  foxes,  the  little  fixes  which 
fpsil  the~<v:ues  :  for  our  <vine$  have  tender  grapes. 


E  L  I  Z  A  B  E  T  II  -  T  O  W  N  : 

Printed  by  SHEPARD  KOLLOCK,    for   ROBERT  HODGE, 
No.  237,  'Queen-Street,  NEW-YORK, 

.M,DCC,LXXX\'IL 


THE 

R       E       F      A       C       E. 


THERE  is  no  queftion  whatfoevcr,  that  is  of  greater  im 
portance  ta.  mankind,  and  that  it  more  concerns  every 
individual  perfon  to  be  well  refolved  in,  than  this,  What  are. 
the  diftingui/king  qualifications  oj  thufe  that  are  in  favour  with 
God,  and  intitled  to  his  eternal  rewards?  Or,  which  comes  to 
the  fame  thing,  What  is  the  nature  of  true  religion  ?  and  wherein 
do  lie  the  di/linguiflnng  notes  of  that  virtue  and  holinefs,  that  is 
acceptable  in  the  fight  of  God  ?  But  though  it  be  of  inch  im 
portance,  and  though  we  have  clear  and  abundant  light  in  the 
word  of  God  to  dire&.us  in  this  matter,  yet  there  is  no  one 
point,  wherein  profefling  Chriftians  do  more  differ  one  from 
another.  It  would  be  endlefs  to  reckon  up  the  vaiiety  of  opini 
ons  in  this  point,  that  divide  the  Chriftian  world  ;  making  ma- 
nifeft  the  truth  of  that  of  our  Saviour,  Strait  is  the  gate,  and 
narrow  is  the  way,  that  leads  to  life,  ana1  few  there  be  thatjtndit. 

The  confideration  of  thefe  things  has  long  engaged  me  to 
attend  to  this  matter,  with  the  utniofl  diligence  and  care,  and 
exaclnefs  of  fearch  and  inquiry,  that  I  have  been  capable  of : 
it  is  a  fubject  on  which  my 'mind  has  been  peculiarly  intent, 
ever  fince  I  fir/I  entered  on  the  ftudy  of  divinity. — But  as  to 
the  fuccefs  of  my  inquiries,  it  mud  be  left  to  the  judgment  of 
the  reader  of  the  following  treatife. 

I  am  fenfible  it  is  much  more  difficult  to  judge  impartiallydf 
that  which  is  the  fubjeci  of  this  difcourfe,  in  the  mid  ft  of  ti.-s 
duft  and  fmoke  of  fuch  a  fta'e  of  controverfy,  as  this  lai 
now  in,  about  things  of  this  lur  HC-  :  as  ii  is  more  tliflicmt  to 
write  impartially,  fo  it  is  more  difficult  to  KV<»!  impartially*. — 
Many  will  probably  be  hurt  in  their  fpiriis,  to  find  fo  much  that 
appertains  to  religious  affe£lion,  here  con  :  and  perhaps 

indignation  and  contempt  will  be  excited  in  others,  by  finding 
fo  much  here  juftifieu  and  approved.  And  it  may  be,  fcn;o 
will  be  ready  to  charge  me  with  ill-confidence  with  myfelf,  ia 
fo  much  approving  lome  things,,  and  fo  much  condemning 
others ;  as  I  have  found,  thi.--  has  aKvjys  been  objected  to  me 
by  (brne,  ever  iince  the  beginning  of  oar  late  ccatroveriiesahout 
religion.  It  is  a  Iiani  thing  to  be  a  hearty  zealous  friend  of 
what  has  been  good  a;:d  glorious,  in  the  late  extraordinary 

appearances, 


iv  The      PREFACE. 

appearances,  and  to  rejoice  much  in  it  ;  and  at  the  fame  time, 
to  fee  the  evil  arid  pernicious  tendency  of  what  has  been  had, 
and  earneftly  to  oppofe  that.  But  yet,'  I  am  humbly,  but  fully 
perfuaded,  we  (hall  never  be  in  the  way  of  truth,  nor  go  on 
in  a  way  acceptable  to  God,  and  tending  to  the  advancement 
of  Chriil's  kingdom,  till  we  do  fb.  Theie  is  indeed  fomething 
very  myflerious  in  it,  that  fo  much  good,  and  fo  much  had, 
fhould  be  mixed  together  in  the  church  of  God :  as  it  is  a  my 
flerious  thing,  and  what  has  puzzled  and  amazed  many  a  good 
Chriftian,  that  there  mould  be  that  which  is  (o  divine  a;id  pre 
cious,  as  the  faving  grace  of  God,  and  the  new  and  divine  na 
ture,  dwelling  in  the  fame  heart,  wiih  fo  much  corruption, 
hypocrify,  and  iniquity,  in  a  particular  faint.  Yet  neither  of 
thefe,  is  more  myfterious  than  real.  And  neither  of  them  is 
a  new  or  rare  thing.  It  is  no  new  thin^,  that  much  falfe  reli 
gion  mould  prevail,  at  a  time  of  great  reviving  of  true  religion  ; 
and  that  at  fuch  a  time,  multitudes  of  hypocrites  fhould  ipring 
up  among  true  faints.  It  was  fo  in  that  great  reformation,  and 
revival  of  religion,  that  was  in  Jofiah's  time ;  as  appears  by 
Jer.  iii.  10.  and  iv.  3,  4.  and  alfo  by  the  great  apoflafy  that  there 
was  in  the  land,  fo  loon  after  his  reign.  So  it  was  in  that  great 
out-pouring  of  the  Spirit  upon  the  Jews,  that  was  in  the  days 
of  John  the  Baptifl ;  as  appears  by  the  great  apoftafy  of  that  peo 
ple,  fo  foon  after  fo  general  an  awakening,  and  the  temporary 
religious  comforts  and  joys  of  many  ;  John  v.  3,5.  "  Ye  were 
"  willing  for  a  feafon  to  rejoice  in  his  light."  So  it  was  in  thofe 
great  commotions  that  were  among  the  multitude,  occafioned 
by  the  preaching  of  Jefus  Chrift  :  Oj  the.  many  that  were  then 
called,  but  few  rtwe.  chofin  ;  of  the  multitude  that  were  routed 
and  affe&ed  by  his  preaching,  and  at  one  time  or  other  appear 
ed  mightily  engaged,  full  oi  admiration  of  Chrift,  and  eleva 
ted  with  joy,  but  few  weie  true  difciples,  that  flood  tue  {hock 
of  the  great  trials  that  came  afterwards,  and  endured  to  the  end  : 
many  were  like  the  ftonv  ground,  or  thorny  ground ;  and  but 
few,  comparatively,  like  the  good  ground.  Of  the  whole  heap 
that  was  gathered,  great  part  was  chaff,  that  the  wind  after 
wards  drove  away  ;  and  the  heap  of  wheat  that  was  left,  was 
comparatively  fmali  ;  as  appears  abundantly,  by  the  hiflory  of 
the  New  Te'ftament.  So  it  was  in  that  great  out-pouring  of 
the  Spirit  that  was  in  tfie  apofiles  days ;  as  appears  by  Mar.h, 
xxiv.  10 — 13.  Gal.  iii.  i.  and  iv.  11,  1,5.  Phil.  ii.  21.  and  iii. 
.to,  19.  and  the  two  epiflles  to  jhe  Corinthians,  and  man-y 

other 


The      PREFACE. 

other  parts  of  the  New  Teftament.  And  fo  it  was  in  the  great 
reformation  from  Popery. — It  appears  plainly  to  have  been  in 
the  viiible  church  of  God,  in  times  of  great  reviving  of  religion, 
from  time  10  time,  as  it  is  with  the  fruit-trees  in  the  Turing  ; 
there  are  a  multitude  of  blofloms  ;  all  which  appear  fair  and 
beautiful,  and  there  is  a  prcrniiing  appearance  of  young  fruits  : 
but  many  of  them  are  but  of  ihort  continuance,  they  loon  fall 
oil,  and  never  come  to  maturity. 

Not  that  it  is  to  be  fuppofed  that  it  will  always  be  fo  :  for 
though  there  never  will,  in  this  world,  be  an  entire  purity  ; 
either  in  particular  faints,  in  a  per-ect  freedom  horn  mixtures 
of  corruption  ;  or  in  the  church  of  God,  without  any  mixture 
of  hypocrites  with  faints,  2nd  counterfeit  religion,  aud  falfe 
appearances  of  grace,  with  true  religion  and  real  holineis:  yet, 
it  is  evident,  that  there  will  come  a  time  of  much  greater  purity 
in  the  church  of  God,  than  !r.is  been  in  ages  jju.il ;  it  is  plain 
by  thefe  texts  of  Icripture,  II.  lii.  i.  Ezek.  xhv.  6,  7,  9.  Joel  in. 
37.  Zech.  xiv.  21.  Pfal.  Ixix.  32,  35,36.  If.  xxxv.  8,  10.  chap, 
iv.  3,  4.  Ezek.  xx.  38.  i'fal.  xxxvii.  9,  10,  1 1,  29.  And  one 
great  reafon  of  it  will  be,  that  at  that  time,  God  will  give  much 
greater  light  to  his  people,  to  diilinguifh  hew. /^u  true  religion 
and  its  counterfeits,  Mai.  iii.  tq.  "  And  he  {hall  fit  as  a  refiner 
'*  and  purifier  of  filver  :  and  he  (hall  purify  the  fons  of  Levi, 
"  and  purge  them  as  gold  and  filver,  that  they  may  offer  to  the 
**  Lord  an  offering  in  righteoufnefs."  With  verf.  18.  which 
is  a  continuation  of  the  prophecy  of  the  fame  happy  times, 
*'  Then  (hall  ye  return,  and  difcern  between  the  righteous  and 
•«'  the  wicked ;  between  him  that  ferveth  God,  and  him  that 
"  ferveth  him  riot." 

It  is  by  the  mixture  of  counterfeit  religion  with  true,  not 
difcerned  and  diftinguifhed,  that  the  devil  has  had  his  greateil 
advantage  againft  the  caufe  and  kingdom  of  Chrift,  all  along, 
hitherto.  It  is  plainly  by  this  means,  principally,  that  he  baa 
prevailed  againft  all  revivings  of  religion,  that  ever  have  been, 
iince  the  firft  founding  of  the  Chriilian  church.  By  this,  he 
hurt  the  caufe  of  Chriilianity,  in,  and  after  the  apoilolic  age, 
much  more  than  by  all  the  perfecntionsof  both  Jae-ws  and  Hea 
thens  :  the  apoftles,  in  all  their  epiilles,  ihew  themfelves  much 
more  concerned  at  the  former  rnifchief,  than  the  latter.  By 
this,  Satan  prevailed  againft  the  reformation, begun  by  Luther, 
Zuinglius,  &c.  to  put  a  flo;>  to  its  progrefs,  and  brine;  it  into 
difgrace  ;  ten  timei  niore,  than  by  all  uiafc  bloody,  cruel,  and 

before 


vi  The      P    R    E    F    A     C     E. 

before  unheard-of  pcrfecutions  of  the  church  of  Rome.  By 
this  principally,  has  he  prevailed  again  ft  revivals  of  religion, 
that  have  been  in  our  nation  fince  the  reformation.  By  this  he 
prevailed  againft  New-England,  to  quench  the  love,  and  fpoil 
the  joy  of  her  efpoufals,  about  an  hundred  years  ago.  And  I 
think,  I  have  had  opportunity  enough  to  fee  plainly,  that  by 
this,  the  devil  has  prevailed  againft  the  late,  great  revival  of 
religion  in  New-England,  fo  happy  and  promifing  in  its  begin 
ning  :  here  moft  evidently  has  been  the  main  advantage  Satan 
has  had  againft  us ;  by  this  he  has  foiled  us ;  it  is  by  this  means 
that  the  daughter  of  Zion  in  this  land,  now  lies  on  the  ground, 
in  fuch  piteous  circurnftances,  as  we  now  behold  her  ;  \vithher 
garments  rent,  her  face  disfigured,  her  nakednefs  expofed,  her 
.limbs  broken,  and  weltering  in  the  blood  of  her  own  wounds, 
and  in  no  wife  able  to  arife  ;  and  this,  fo  quickly  after  her  late 
great  joys  and  hopes  :  Lam.  i.  17.  "  Zlon  fpreadeth  forth  her 
*'  hands,  and  there  is  none  to  comfort  her  :  the  Lord  hath 
"  commanded  concerning  Jacob,  that  his  adverfanes  mall  be 
•'  round  about  him  :  Jerufalem  is  as  a  menftruous  woman 
**  among  them."  I  have  feen  the  devil  prevail  the  fame  way, 
againft  two  great  revivings  of  religion  in  this  country. — Satan 
goes  on  with  mankind,  as  he  began  with  them.  He  prevailed 
againft  our  firft  parents,  and  caft  them  out  of  paradife,  arid  fud- 
clenly  brought  all  their  happinefs  and  glory  to  an  end,  by  ap 
pearing  to  be  a  friend  to  their  happy  paradifaic  ftate,  and  pre 
tending  to  advance  it  to  higher  degrees.  So  the  fame  cunning 
ferpent,  that  beguiled  Eve  through  his  fubtilty,  by  perverting 
us  from  the  fimplicity  that  is  in  Chrift,  hath  fuddenly  prevail 
ed  to  deprive  us  of  that  fair  profpe£},  we  had  a  little  while  ago, 
of  a  kind  of  paradifaic  ftate  of  the  church  of  God  in  New- 
England. 

After  religion  has  revived  in  the  church  of  God,  and  ene 
mies  appear,  people  that  are  engaged  to  defend  its  caufe,  are 
commonly  moft  expofed,  where  they  are  leaft  fenfible  of  danger. 
While  they  are  wholly  intent  upon  the  oppofition  that  appears 
openly  before  them,  to  make  head  againft  that,  and  do  negleft 
cave  hilly  to  look  all  round  them,  the  devil  comes  behind  them, 
and  gives  a  fatal  Itab  unfeen  ;  and  has  opportunity  to  give  a 
more  home  ftroke,  and  wound  the  deeper,  becaufe  he  ftrikcs 
at  his  leifure,  and  according  to  his  pleafure,  being  obftrutled 
by  no  guard  or  refiftance. 

And  fo  it  is  likely  ever  to  be  in  the  church,  whenever  reli 
gion 


The      PREFACE.  vit 

gion  revives  remarkably,  till  we  have  learned  well  to  diflinguifa 
between  true  and  falfe  religion,  between  faving  affections  and 
experiences,  and  thofe   manifold  fair  mews,  and  glittering  ap 
pearances,  by  which  they  are  counterfeited  ;   the  confequences 
of  which,  when  they  are  not  diiHnguiilied,  are  often  iricxpref- 
fibly  dreadful.     By  this  means,  the  devil  gratifies  himfelf,  by 
bringing  it  to  pafs,  that  that  mould  be  offered  to  God,  by  mul 
titudes/  under  a  notion  of  a  pleafing  acceptable  fervice  to  him 
that  is  'indeed  above  ail    thirgs  abominable  to  him.     By  tins 
means,  he  deceives  great  multitudes  aboutthe  itate  of  their  fouls; 
making   them   think   they  are  fomething,  when  they  are  no 
thing;  and  fo  eternally  undoes  them:  and  not  only  fo,  but  efta- 
blifhes  many  in  a  ftrong  confidence  of  their  eminent  holinefs, 
who  are  in  God's  fight,   fome  of  the  vileft  of  hypocrites.     By 
this  means,   he  many  ways  damps  and  wounds  religion  in  the 
hearts  of  the  faints,  obfcures  and   deforms  it  by  corrupt  mix 
tures,  caufes    their  religious    affections  wofully  to  degenerate, 
and  fometimes   for  a  confiderable   time,  to  be  like  the  manna, 
that  bred  worms  and  ifank;   and  dreadfully  cnfnares  and  con 
founds  the  minds  of  others  of  the  faints,  and  brings  them  into 
great  difficulties  and  temptation,  and  entangles  them  in  a  wil- 
dernefs,   out  of  which  they   can  by  no  means  extricate  therr- 
felves.     By  this  means,  Satan  mightily  encourages  the  hearts 
of  open  enemies  of  religion,  and   ftrengthens  their  hands,  and 
fills   them  with  weapons,  and   makes  Srong  their  fortreffes; 
when  at  the  fame  time,  religion  and  the  church  of  God  lie  ex- 
pofed  to  them,   as  a  city   without  walls.     By  this  means,  he 
brings  it  to  pafs,  that  men  work  wickednefs  under  a  notion  of 
doing  God  fervice,  and  to  fin  without  reftrainf,  yea  with  ear- 
neft  forwardnefs  and  zeal,  and  with  all  their  might.     By  this 
means,  he  brings  in  even  the  friends  of  religion,  infenfibly  to 
themfelves,  to  do  the  work  of  enemies,  by  deftroying  religion 
in  a  far  more  effectual  manner  than  open  enemies  can  do,  un 
der  a  notion  of  advancing  it.     By  this  means,  the  devil  fcatters 
the  flock  of  Chrift,  and  lets  them  one  againft  another,  and  that 
with  great  heat  of  fpirit,  under  a  notion  of  zeal  for  God  ;  and 
religion  by  degrees,  degenerates  into  vain  jangling;  and  during 
the  ftrife,  Satan  leads  both  parties  far  out  of  the  right  way,  dri 
ving  each  to  great   extremes,   one  on  the  right  hand,  and  the 
other  on  the  left,  according  as  he  finds  they  are  mod  inclined, 
or   moft  eafily   moved   and  fwayed,  till  the  right  path  in  the 
middle  is  almoft  wholly  neglected.     And  in  the  midft  of  this 

confufion , 


Vill 


The      PREFACE, 


confufion,  the  devil  has  great  opportunity  to  advance  his  owtl 
intereft,  and  make  it  ilrong  in  ways  innumerable,  and  get  the 
government  of  ail  into  his  own  hands,  and  work  his  own  will. 
And  by  what  is  feen  of  the  terrible  confequences  of  this  coun 
terfeit  religion,  when  not  cliiHnguiihed  from  true  religion, 
God's  people  in  general  have  their  minds  unhinged  and  un fet 
tled,  in  things  of  religion,  and  know  not  where  to  let  their 
foot,  or  what  to  think  or  do ;  and  many  are  brought  into 
doubts,  whether  there  be  any  thing  at  all  in  religion;  and  here- 
iy,  and  infidelity,  andatheifm  greatly  prevail. 

Therefore,  it  greatly  concerns  us  to  ufe  our  utmoft  endea 
vours,  clearly  to  difcern,  and  have  it  well  fettled  and  eftablifh- 
ed,  wherein  true  religion  does  confift.  Till  this  be  done,  it 
may  be  expecled  that  great  revivings  of  religion  will  be  but  of 
lliort  continuance:  till  this  be  done,  there  is  but  little  good  to 
be  expecled  of  all  our  warm  debates,  in  converfation  and  front 
the  prefs,  not  knowing  clearly  and  dilimctly  what  we  ought  to 
contend  for. 

My  defign  is  to  contribute  my  mite,  and  ufe  my  bed  (how 
ever  feeble)  endeavours  to  this  end,  in  the  enfuing  Treatife: 
wherein  it  muft  be  noted,  that  my  defign  is  fornewhat  diverfe 
from  the  defign  of  what  I  have  formerly  publifhed,  which  was 
to  (hew  tki  dijiinguijhing.  marks  of  a  work  of  the  Spirit  of  God* 
including  both  his  common  and  faving  operations;  but  what  I 
aim  at  now,  is  to  fhew  the  nature  and  figris  of  the  gracious  ope 
rations  of  G6d's  Spirit,  by  which  they  are  to  be  diftinguifhed 
from  all  things  whatfoever  that  the  minds  of  men  are  the  fub- 
jecls  of,  which  are  not  of  a  faving  nature.  If  I  have  fucceeded 
in  this  my  aim,  in  any  tolerable  meafure,  I  hope  it  will  tend  to 
promote  the  intereft  of  religion.  And  whether  I  have  fuc 
ceeded  to  bring  any  light  to  this  fubjecl,  or  no,  and  however 
my  attempt  may  be  reproached,  in  thefe  captious,  cenforious 
times,  I  hope  in  the  mercy  of  a  gracious  and  righteous  God, 
for  the  acceptance  of  the  fincerity  of  my  endeavours;  and  hope 
alfo  for  the  candour  and  prayers  of  the  true  followers  of  the 
meek  and  charitable  Lamb  of  God, 


SUB- 


-V^-*^  .1$? 

xxxxxxxxx><xxx:xxxxxX 

^ 


SUBSCRIBERS  NAMES. 

A. 

EVEREND  Burgefs  Allifon,  A.  M.  Bordentown,  New* 
XV     Jerfey, 
Mr.  Abijah  Abbot,  New-York, 

Tbotnas  Allen,  bookfeller,  New-York,  4  books, 

Robert  Armftrong,  Orange  county, 

Thomas  Allen,  jun.  fiudeiit  of  Harvard  College,  Cam* 
bridge, 

Nathaniel  Andrufs,  cooper,  Newark, 

Shelly  Arnett,  printer,  New-Brunfwick, 

Reuben  Ayers,  Poundridge, 

Silas  Ayers,  Morris  county, 

Ebenezer  Ady,  Columbia  county, 

Samuel  Adams,  fchoolmafter,  Amwell. 

B. 

Rev.  Benoni  Bradnof,  Blooming-Grove, 
Rev.  Ifaac  Blauvelt,  Dutchefs  county, 
Dr.  Arthur  Brew,  Philadelphia, 
Mr.  John  Batten,  (Indent  of  divinity,  New-York^ 

Walter  Bicker,  hatter,  do. 

Henry  Brewfter,  Blooming-Grove, 

Nathan  Brewfter,  John's  Town, 

Samuel  Beach,  Charlefton,  South-Carolina,   12 

Ambrofe  Barnaby,  fchoolmafler,  Suffolk  county, 

David  Baldwin,  jun.  WardfcfTon, 

Leonard  Bleecker,  merchant,  New-  York, 

Ifaac  Beers,  New-Haven,  7  books, 

David  Baldwin,  Wardfeiibn, 

Zophar  Baldwin,       do. 

Ichabod  Baldwin,      do. 

Silas  Baldwin,  do. 

Jofeph  Baldwin,        CQ< 

Jeffe  Baldwin,  do. 

John  Banks,  officer  of  the  cufioms,  New-Vofkj 
—  BaiTit,  of  the  academy,  Scheneftady, 

John  Burchan,  Philadelphia, 

Benjamin  Bcnnet,  Bucks  county,  Pennfyivarj.7,. 

Daniel  Baker,  Effex  county, 


SUBSCRIBERS    NAMES, 

Mr.  John  Beers,  Morris  county, 

Jacob  R.  Bergen,  Princeton, 

John  Brittin,  Bafkenridge, 

Kbcnezcr  Benjamin,  Columbia  county, 

Comfort  Bailey,  do. 

John  Burr,  do. 

David  Beebe,  do. 

*        Daniel  Benjamin,  do. 

Thomas  Bourn,  do. 

Phil.  Bebee,  do. 

Wiliiam  A.  Bahcock,  do. 

William  Boftwick,  do. 

Lewis  Beebe,  Pawlett, 

John  Burnett,  Morris-Town, 

John  Bryan,  Somerfet  county, 

Jofeph  Bevers,  Hunterdon  county, 

David  Bifhop,  Ringwood,  Hunterdon  county,, 

C. 

Rev.  Jedidiah  Chapman,  Orange-Dale, 
Rev.  John  Camp,  Columbia  county, 
Rev.  Henry  Channing,  New-London, 
Dr.  James  Cogfwell,  New-York, 
Mrs.  Mercy  Crane,  Crane-Town, 

Sarah  Crane,  Newark, 
Mr.  Matthias  Crane,  hatter,  New-York, 

Matthias  Cazier,  A.  B.  Orange-Dale, 

Jofeph  Campbell,  Horfeneck, 

Mofes  Newel  Combs,  Newark, 

Peter  Cole,  tanner,  New- York, 

John  D.  Coe,  Orange  county, 

Albert  Cooper,         do. 

John  Cox,  do. 

Daniel  Coc,  do. 

Arthur  Conolly        do. 

David  Crofby,  jun.  Frederickfburgh, 

Henry  Cronk,  Weft  Point,  - 

Jomes  Crommeline,  Brunfwick, 

James  Carpenter,  merchant,  Gofhen, 

John  Collins,  Wardfeffon, 

John  Chadler,  Blooming-Grove, 

Daniel  Cornogg,  Chefler  county,  Pennfylvania, 

James  Camp,  Newark, 

William  Coffin,  Effcx  county. 


SUBSCRIBERS    NAMES. 

John  Conger,  Efq.  Woodbridge, 

Daniel  Cook,  Efq.  Mendliam, 

jSilas  Condict,  Efq.  Morris-Town, 

Jglhua  Coit,  Efq.  New-London, 

Mr.  David  Crane,  (fon  of  Stephen)  Elizabeth -Town, 

John  Chandler,  do. 

Jofeph  Cree,  printer, 

Elifha  Collins,  Columbia  county, 

John  Cooper,  Morris  county, 

John  Cooper,  Woodbridge, 

Jofhua  Corihon,  high  fheriffof  Hunterdon  county. 

D. 

Rev.  John  Duryee,  Rarifan, 

Rev.  Eliphaz  Dazey,  Kent  county,  ftate  of  Delaware, 
Mr.  Thomas  Dobfon,  bookfeller,  Philadelphia, 

Elijah  Dod,  Horfencck, 

George  T.  Duryee,  Long-Ifland, 

John  Decker,  Ulfter  county, 

John  Dod,  jun.  WardfeiTon, 
Ifaac  Dodd,  Efq.  do. 

Mr.  Cornelius  Davis,  New- York, 

Thomas  Davis,  Newark, 

Silvarms  Davis,       do. 

Johannes  Decker,  Biooming-Grove, 

Timothy  Dunning,  merchant,  Goihen, 

William  Durell,  "New-York, 

Matthias  Day,  printer, 

Peter  Dumont,  Efq.  New-Brunfwick,   12  books, 
Mr.  John  Darbe,  M.  D.  Morris  county, 

John  Davis,  Columbia  county, 

Nicholas  Dudley, 

William  Donnington,  EHzabeth-Town? 

Nicholas  Dubois,  Somerfet  county. 

E. 

Rev.  Jonathan  Elmer,  New-Providence, 
Mifs  Mary  Ellis,  South-Carolina, 
Mr.  Benjamin  Egbert,  merchant,  New- York, 

James  R.  Englifh,  merchant.  New-Jerfey3 

Abraham  Eights,  Albany, 

Abel  Eaton,  Columbia  county. 

F. 

Rev.  Mr.  Fordham,  Black  River, 
Mifs  Mary  Farrill,  Englilh  Town,. 


SUBSCRIBERS    NAMES, 

Mr.  John  Fulfom,  Albany. 

Samuel  Froft,  Mouis  county, 

Jofhua  Finch,  Columbia  county, 

Jabez  Fox, 

David  Frothingham,  printer, 

John  Frazee,  Morris  county. 

G, 
Mr.  Hugh  Gaine,  bookfeller  and  printer,  New-York,  7  books, 

Thomas  C.  Green,  bookfeller,  New-London,  7  books, 

Jofeph  Gould,  fen.  Horfeneck, 
ofeph  Gould,  jun.         do. 
William  Gould,  do. 

John  Gould,  do. 

Stephen  Gurnee,  fen.  Orange  county, 
Stephen  Gurnee,  jun.  do. 

Mofes  Gale,  do. 

George  George,  Montgomery  county,  Pennfylvania, 
Matthew  Green,  printer, 
Peter  Gary,  Amwell,  New-Jerfey, 
Daniel  Graham,  Efq.  Uifler  county. 

H. 

Reuben  Hopkens,  Efq.  attorney  at  law,  Gofhcn,  12  books^ 
MefTrs.  Hudfon  and  Goodwin,  printers,  Hartford,  12  books, 
Jofeph  Hanifon,  Efq.  Hor fence k, 
Mrs.  Jane  Haviland,  Elizabeth-Town, 
Mr.  Thomas  Holme,  Penneypeck,  Pennfylvania, 
Daniel  Hitchcock,  houfe-carpen:er,  New- York, 
Nathaniel  W.  Howell,  Blooming-Grove, 
Jofeph  Hunt,  Orange  county, 
Benjamin  HalRead,  do. 
Chriftian  Hurtin,  Gofnen, 
Timothy  Hntron,  New-York, 
Silas  Hough,  Bucks  county,  Pennfylvania, 
Major  John  Holme,  Penneypeck,  Pennfylvania, 
Mr.  Ichabod  B.  Halfey,  iludent  of  phyfic,  Scotch  Plains, 
John  Hendricks,  Eiizabeth-Town, 
Daniel  Halfey,  do. 

Thomas  Hurlbutt,  Columbia  county, 
Pat.  Hamilton,  do. 

Eiima  Holiiften,  do. 

Gabriel  HofF,  Baptift  Town,  New-Jcrfey, 
]ofeph  Hart,  Kingwood  townfhip,  Hunterdon  county, 
£sekiel  Holmes,  Greanwich,  New-Jerfey. 


Jk4 

* 


SUBSCRIBERS    NAMES. 

I. 

Rev.  Samuel  Jones,  D.  D.  Pallor  of  the  Baptift  church,  Pen- 

DC/peck,  Pennfyivania, 
Mr.    John  Johnfon,  King's  county, 

Elijah  Jones,  merchant,  Albany  county, 

Abraham  Joralemon,  Crane-Town, 

John    Jenkins,  Dorchefter,  Malfachufetts, 

Thomas  Jackfon,  Columbia  county, 

Jonathan  Jacobs,  do. 

Levy  Jones,  do. 

c>hn  ingraham,  do. 

>hn  Johnfon,  Newark. 

K. 

Rev.  Na'.hanKer,  A.  M.  Golhen, 
Rev.  WaKcr  King, 
Mr.  Shepard  Kolbck,  printer,  Elizabeth- Town,  50  books, 

Paul  Khul,  K-'-iriterdon  county, 

Eheiiezer  C.  Kilborn,  New-York, 

Danipl  Kiichel,  Morris  -To  w  j, 

Nicholas  Kortwright,  jun. 

Ebenezer  Kingibui  \ . 

L. 

Rev.  William  Linn,  New-York, 
Rev.  John  Lindiley,  Orange  county, 
J)r.  Jofliua  Lathrop,  of  Norwich,  Conne&icut, 
Mrs.  Katherine  Linkleter, 
Mifs  J-'tne  Loxley,  Philariel])bia, 
Gilbert  Livlngfton,  Efq.  Poughkeepfie, 
Mr.  Samuel  London,  bookfeller,  New- York,  7  books, 

Jafper  Griffing,  jun.  Guilford,  Conne6Hcut, 

Gabriel  Ludlum,  Goflien, 

Aaron  Lane,  filverfmim,  Elizabeth-Town, 

Jacob  Lewis,  Bafkenridge, 

Mel.  Lathrop,  Columbia  county, 

Aniaia  Learned,  New-London, 

Ebenezer  Leller,     do. 

Wiiliain  Lowry,  Alexandria,  New-Jerfey, 

M. 

Rev.  Dr.  John  Mafon,  New-York, 
Rev.  John  ArDonnald,  V.  D.  M.  Albany, 
Jacob  Martin,  Efq.  Micldidcx,  New-Jerfey, 
Elihu  Mirvir.'j',  Ef-j.  Judge  .of  Orange  county, 
Mr.  William  Mscclure,  Datches  county, 


SUBSCRIBERS. NAMES. 

Col,  Seth  Marvirie,  Orange  county, 

Capt.  Samuel  Morgan, 

Mr.  James  M'Coy,  ftudent  of  divinity,  Orange-dale, 
Johannes  Miller,  Ulfter  county, 
Anthony  Marvine,  fludent  of  law,  Gofhen, 
William  Mitchell,  Chefter  county,  Pennfylvania, 
James  Muir,  bookbinder,  Philadelphia, 
Ephraim  M'Call,  Columbia  county, 
Stephen  M'Crea,  New-York, 
Edward  M'Gennifs. 

N. 

Mr.  David  Nichols,  Newark, 

Samuel  Nott. 

O, 

Rev.  Uzal  Ogden,  Newark,  , 

Capt.  Abraham  Onderdonk,  Orange  county, 
Mr.  Jofeph  Owen,  of  Bedford, 

Wilmot  Oakley,  Huntington,  Long-lfland, 

Michael  Ofbourne,  Eiizabeih-Town, 

Oakley. 

P. 

Rev.  James  Proudfit,  New-Perth, 
Mr.  John  Parfoneit,  Horfeneck, 

Daniel  Phcenix,  merchant,  New- York, 

John  P.  Pearfs,  do. 

William  Pilchard,  bookfeller,  Philadelphia,  7  books, 

Nathaniel  Patten,  bookfeller,  Hartford,  6  books, 

Samuel  Phillips,  Chefter  county,  Pennfylvania, 

John  Phillips,  do.  do. 

Thomas  Prentice,  Elizabeth-Town, 

John  Pienron,  do. 

Francis  Price,  Efq.  SufTex  county, 
Mr.  Stephen  Palmer,  Columbia  county, 

David  Phillips,  do. 

William  Pittinger,  Hunterdon  county. 

R. 

Rev.  William  Rogers,  A.  M.  Philadelphia, 
Rev.  Dirck  Romeyn,V.  D.M.  Schene£lady, 
Hon.  David  Ramfey,  Efq.  South-Carolina, 
Mr.  Henry  Rome,  merchant,  New-York. 

John  Roflell,  Orange  county, 

Peter  Read,  do. 

Richard  Roberifon,  tanner,  New-York, 


SUBSCRIBERS    NAMES, 

Mr.  Abraham  Raymond,  Columbia  county, 
Gamaliel  Ripley. 

S. 

Rev.  John  Shepard,  Eflex  county,  New-Jerfey, 
Rev.  John  Stevens,  Columbia  county, 
Dr.  Ifaac  Sherwood,  Orange  county, 
Ifaac  Snowden,  Efq.  Philadelphia, 

William  Smith,  Efq.  St.  George's  Manor,  Suffolk  county, 
MefTrs.  Smith  and  Phelps,  bookfellers,  in  Hartford,  12  books-, 
Mr.  Peter  Studdiford,  ftudent  in  divinity,  New- York, 
James  Saur,  Orange  county, 
John  Saur,  jun.  do. 
Benjamin  Saur,  do. 
Ifaac  Serjeant,  WardfefTon,  12  books, 
Richard  Sill,  A.  M.  Albany, 
John  Sawyer,  A.  B.  Orford,  New-Hampfhire, 
Nathan  Sheppard,  Cumberland  county,  New-Jerfey, 
George  Shaw,  cabinet-maker,  Philadelphia, 
Archibald  Stewart,  Suflex  county,  2  books, 
Edward  Savage  Salem,  Washington  county, 
James  Seely,  Poundridge, 
Edward  Scofield,  Stanford, 
Auften  Smith,  jun.  do. 

Peter  Smith,  Concord,  SufTex  county,  New-Jerfey, 
Henry  Squier,  Eflex  county, 
Edward  Sherman,  Columbia  county, 
Daniel  Smith,          do. 
Ephraim  Smith,     do. 
John  Skinner,         do. 
Jonas  Saffbrd,  Poultney. 

T. 

Henry  Townfend,  Efq.  iron  mafter,  Orange  county, 
Mr.  John  Tobias,  merchant,  Albany  county, 

William  Tbompfon,  Efq.  attorney  at  law,  Orange  county, 
Lathrop  Thomfon,  A.  B.  Windfor,  Vermont, 
Deacon  Hezekiah  Thomfon,  do.  do. 

Mr.  Benjamin  Thaw,  Philadelphia, 
Jofeph  Tatem,  do. 
Rulif  Traphagen,  Elizabeth-Town, 
Nehemiah  Teunis,  do. 

Aaron  Thompfon,  fchoolmafter,  Eflex  county, 
Philip  Temple,  Columbia  county, 
Malachi  Thomas,     do. 


SUBSCRIBERS    NAMES. 

Mr.  Jacob  Tallman,  Clark's-Town, 

Thomas  Talmage,  New-Brunfwick. 

Zeb.  Tracy. 

U.  &V. 

Rev.  Thomas  Uftlck,  A.  M.  Philadelphia, 
Rev.  William  Van  Home,  A.  M.  Scotch-Plains 
Lucas  Van  Beverhoudt,  Efq.  Morris  county, 
Mr.    Peter  Vandervoort,  jun. 

Beckman  Van  Beuren,  merchant,  New-York, 

Samuel  Van  Steinberg,  do. 

Samuel  Vail,  Somerfet  county^ 

W. 

Hev.  £.  Wefterlow,  V.  D.  M.  Albany, 
Rev.  Mofes  C.  Welch, 
Mr.  Alexander  Phosnix  Waldron,  New-York, 

John  D.  Witt,  jun.  Dutches  county, 

Benjamin  Wallace,  of  the  city  of  Albany,  merchant, 

J.  W.  Wilkin,  A.  B.  Goflien, 
Major  Jacob  Wright,  do. 

Ifaac  Wheaton,  Efq.  Cumberland  county,    New-Jerfeyt 
Mr.  Elbert  Willet,  Albany, 

William  \Vatts,  Bucks  county,  Pennfylvania, 

Thomas  Woodruff,  ^d. 

Stephen  Wheeler,  Elizabeth-Town, 

Jefle  Woodruff,  do. 

Seth  Woodruff,  do. 

John  Wright,  Mendham,  Morris-county, 

Jofiah  Warner,  Columbia-county, 

Luther  Wafhburn,       do. 

Stephen  Webb, 

Maurice  Wurts,  Hunterdon  county, 

John  Wurts,  Flanders,  Morris  county, 

Y. 

Mr.  William  Young,  bookfeller,  Philadelphia, 
James  Yorke. 

Z. 
Mr.  Cbriftian  Zabrifkie,  Bergen  county. 


THE 


T  H  E 

IKE 

Of  the   Reverend 

EDWARDS; 


PART     L 

Containing    the    Hi/lory  of  his  Life,  from  his  BiRTM  to  hit 
SETTLEMENT  in  the  work   of  the.  MINISTRY. 

MR.  JONATHAN  EDWARDS  was  born  Oftober  5, 
1703,  at  Wiridfor,  a  town  in  Connecticut.  His  lather 
was  the  Rev.  Mr.  Timothy  Edwards,  minifter  of  the  gofpel 
on  the  eaft  fide  of  Connecticut  river  in  Windfor.  He  began 
to  refide  and  preach  at  Wmdfor  in  November  1694,  but  was 
not  ordained  until  July,  1698.  He  died  January  27,  17,58* 
in  the  89th  year  of  his  age,  not  two  months  before  this  his  fon. 
He  was  in  the  work  of  the  miniflrv  above  fifty-nine  years  t 
And  from  his  firft  beginning  to  refide  and  preach  there,  to  his 
death,  are  above  fixty-three  years  ;  arid  was  able  to  attend  on 
the  work  of  the  miniitry  and  preach  conilantiy  until  within  a 
few  years  before  his  death.  He  was  very  univerfally  eftecmed 
and  beloved  as  an  upright,  pious,  exemplary  man,  and  faithful 
nnnifter  of  the  gofpel ;  and  was  greatly  ufeful.  He  was  born 
at  Hartford  in  Connecticut,  May  14,  1669,  received  the  hon 
ours  of  the  college  at  Cambridge  in  New-England,  by  having 
the  degrees  of  Batchelor  and  Mailer  of  Arts  given  him  the 
fame  day,  July  4,  1694,  one  in  the  forenoon,  and  the  other 
in  the  afternoon. 

On  the  6th  day  of  November  1694,  he  was  married  to  Mis, 
Either  Stoddard,  in  the  2<}d  y^ar  of  her  age,  the  daughter  of: 
the  late  famous  Mr.  Solomon  Stcddard  of  Northampton  ;  whole 
great  parts  anri  zeal  for  experimental  religion  are  well  knowri 
in  all  the  churches  in  America  ;  and  will  probably  be  tiani- 
mi  tied  to  pofterity  yet  unborn,  bv  his  valuable  writings.  The/ 

P  livtd  ' 


a6  The    LIFE    of  the  Reverend 

lived  together  in  the  married  flate   above   fixty-three   years* 
Mrs.  Edwards  was  born  June  2,  1672. 

They  had  eleven  Children  :  All  which  lived  to  adult  years, 
viz.  ten  daughters,  and  this  their  only  fon  and  fifth  child.* 

Mr. 


*  As  the  following  more  large  and  particular  account,  of  Mr.  Ed 
wards's  anceilors  may  gratify  feme readers,  it  isinferted  here  in  the 
Margin* 

Mr.  Edwards's  grandfather"  was  Mr.  Richard  Edwards.  His 
firft  wife  was  Mrs.  Elizabeth  Tiittle,  daughter  of  Mr.  William 
Tuttle  of  New-Haven  in  Connecticut,  and  Mrs.  Elis  Tuttle  his 
wife,  who  came  out  of  Northamtonfhire  in  England*  His  fecond 
wife  was  Mrs.  Talcot,  lifter  to  governor  Talcot :  By  his  firil  wife 
he  had  feven  children,  the  oldeft  of  which  was  the  Rev.  Mr.  Timo 
thy  Edwards  of  Windfor,  his  father,  before  mentioned.  By  his 
fecond  wife  Mrs.  Talcot,  he  had  fix  children. 

The  father  of  Mr.  Richard  Edwards  was  Mr.  William  Edwards, 
who  came  from  England  young  and  unmarried.  His  wife,  Mrs,, 
Agnes  Edxvards,  who  alfo  came  out  of  England,  had  two  brothers 
in  England,  one  of  them  Mayor  of  Exeter,  and  the  other  of  Barn- 
ftable.  Mr.  WTilliarn  Edwards's  father  was  the  Rev.  Mr.  Rich. 
Edwards,  minifto  of  the  gofpel  in  London.  He  lived  in  Queen 
Elifabeth's  day,  and  his  wife  Mrs.  Anne  Edwards  aflifted  in  making 
a  ruff  for  the  queen.  After  the  death  of  Mr.  Edwards  me  married 
to  one  Mr.  James  Cole.  She  with  her  fecond  hufband,  and  her 
fon  William  Edwards  came  into  America,  and  all  died  at  Hartford 
in  Connecticut. 

Mr.  Edwards's  grandfather,  (Mr,  Solomon  Stoddard,  and  his 
predecefTor  at  Northampton)  married  Mrs.  Mather,  the  relidt  of  .the 
Rev.  Mr.  Mather  his  predeceffor,  and  the  firft  minifter  at  Northamp 
ton.  Her  maiden  name  was  Efiher  Warham,  daughter  and  youngeft 
child  of  the  Rev.  Mr.  John  Warham,  minifter  at  Windfor  in  Con 
necticut,  who  came  out  of  England,  before  which  he  was  minifter 
in  Exeter  in  England  :  He  had  four  children,  all  daughters  :  and 
Mrs.  Warham  furvived  him,  and  had  two  daughters  by  Mr,  New- 
.bury,  her  fecond  hufband. 

Mrs.  Efther  Warham  had  three  children  by  Mr.  Mather,  viz. 
Eunice,  Warham  and  Eliakim.  And  me  had  twelve  children  by 
Mr.  Stoddard,  fix  fons  and  fix. .daughters  :  Three  of  the  fons  died 
in  infancy.  The  three  that  lived  to  adult  years  were  Anthony, 
John  and  Ifrael.  Ifrael  died  in  prifon  in  France.  Anthony  was  the 
Rev.  Mr.  Anthony  Stcddard,  late  minifter  of  the  Gofpel  at  Wood- 
bury 


Mr.     J  O  N  A  T  H  A  N    E  D  W  A  R  D  S.  27 

Mr.  Edwards  entered  Yale  College  in  the  year  1716, 
and  received  the  degree  of  Batchelor  of  Arts  in  September, 
1720,  a  little  before  he  was  feventeen  years  old.  He  had  the 
charafter  of  a  fober  youth,  arid  a  good  fcholar  while  he  was  a 
member  of  the  college.  In  his  fecond  year  at  college,  and 
thirteenth  of  his  age,  he  read  Locke  on  the  human  underftandr 
ing,  with  great  delight  and  profit.  His  uncommon  genius,  by 
which  he  was,  as  it  were  by  nature,  formed  for  clofenefs  of 
thought  and  deep  penetration,  now  began  to  exercife  and  dif- 
cover  itfelf,  Taking  that  book  into  his  hand,  upon  fome  oc- 
cafion,  not  long  before  his  death,  he  faid  to  fome  of  his  feleft 
friends,  who  were  then  with  him,  That  he  was  beyond  ex- 
preflion  entertained  and  pleafed  with  it,  when  he  read  it  in  his 
youth  at  college  ;  that  he  was  as  much  engaged,  and  had  more 
fatisfaclion  and  pleafure  in  ftudying  it,  than  the  moil  greedy 
mifer  in  gathering  up  handfuls  of  filver  and  gold  from  fome 
new  difcovered  treafure. 

.Though  he  made  good  proficiency  in  all  the  arts  and 
fcierices,  and  had  an  uncommon  taile  for  natural  philofophy, 
which  he  cultivated  to  the  end  of  his  life,  with  that  juftnefs 
and  accuracy  of  thought  which  was  almoft  peculiar  to  him  ; 
yet  moral  philofophy  or  divinity  was  his  favorite  ftudy.  In 
this  he  early  made  great  progrefs.  He 

bury  in  Connecticut,  who  lived  to  a  great  age,  and  was  in  the 
work  of  the  miniftry  fixty  years:  He  died  September  6,  1760,  in 
the  eighty-fecond  year  of  his  age,  John  was  the  honourable  John 
Stoddard,  Efq.  who  lived  at  Northampton,  and  who  often,  efpecially 
in  his  younger  years,  ferved  the  town  as  their  reprefentative  at  the 
great  and  general  court  in  Bofton  ;  and  was  long  head  of  the  county 
of  Hampfhire  as  their  chief  Colonel,  and  chief  judge  of  the  court  of 
common  pleas :  And  he  long  ferved  his  majeily,  and  the  province 
of  the  Maffachufetts-Bay,  as  one  of  his  Majefty's  council.  He  was 
remarkable  as  a  politician,  and  for  his  fpirit  of  government  ;  a  wife 
counfellor,  an  upright  and  fkilful  judge,  a  fteady  and  great  friend 
to  the  intereft  of*  religion.  He  was  a  great  friend  and  admirer  of 
Mr.  Edwards,  and  greatly  ftrengtbened  his  hands  in  the  work  cf  the 
miniftry  while  he  lived,  A  more  particular  account  of  the  life  and 
character  of  this  truly  great  man  may  be  feen  in  the  fermon  which 
Mr.  Edwards  preached  and  publiihed  on  the  occafion  of  his  death. 

Mr.  Stoddard's  father  was  Anthony  Stoddard,  Efq,  of  Bofton, 'a 
zealous  congregational  man.  He  had"  five  wives,  the  firft  of  which, 
Mr.  Stoddard's  mother,  was  Mrs.  Mary  Downing,  filler  to  Sir 
George  Downing,  whofe  other  fifter  married  Governor 
Mr.  Solomon  Stoddard  was  their  oldeft  child. 


2$  The    LIFE    of  the   Reverend 

He  lived  at  college  near  two  years  after  he  took  bis  fir  ft  de 
gree,  defigning  and  preparing  for  the  work  of  the  rniniftry.  -After 
which,  having  paffed  the  pre-recjuifite  trials,  he  was ,  licenced 
to  preach  the  gofpel  as  a  candidate.  And  being  pitched  upon, 
and  applied  to  by  a  number  of  minifters  in  New-England,  who 
were  intruded  to  aft  in  behalf  of  the  Engliih  preibyterians  at 
New-York,  as  a  perfon  to  be  fent  to  them,  he  complied  with 
their  requeft,  and  went  to  New-York  the  beginning  of  Auguft, 
3722;  and  preached  there -to  very  good  acceptance  about 
eight  months.  But  by  reafon  of  the  fmallnefs  of  that  fociety, 
and  fome  fpecial  difficulties  that  attended  'it,  he  did  not  think 
they  were  in  a  capacity  to  fettle  a  rninifier,  with  a  rational 
profpeft  of  anfwering  the  good  ends  propofed.  He  therefore 
left  them,  the  next  fpring,  and  retired  to  his  father's  houfe  ; 
where  he  fpent  the  fummer  in  clofe  ftudy.  He  was  indeed 
earneftly  folicited  by  the  people  he  had  been  among  at  New- 
York  to  return  to  them  again;  but  for  the  reafon  juft  men 
tioned,  he  could  not  think  himfelf  in  the  way  of  his  duty  to 
gratify  them. 

In  September,  1723,  he  received  his  degree  of  Matter  of 
Arts ;  about  which  time  he  had  invitations  from  feveral  coru 
gregations  to  come  among  them  in  order  to  his  feltlement  in 
the  work  of  the  miniftry  ;  but  being  chofen  tutor  of  Yale- 
College  the  next  fpring  in  the  year  1724,  being  in  the  twenty 
firft  year  of  his  age,  he  retired  to  the  college,  and  attended 
the  bufmefs  of  tutor  there  above  two  years. 

While  he  was  in  this  place,  he  was  applied  to  by  the  peo 
ple  at  Northampton,  with  an  invitation  to  come  and  fettle  in 
the  work  of  the  miniftry  there,  with  his  grandfather  Stoddard, 
who  by  reafon  of  his  great  age,  flood  in  need  of  alii  fiance, 
He  therefore  refigned  his  tutorfhip,  in  September,  1726,  and 
accepted  of  their  invitation  ;  and  was  ordained  in  the  work  of 
the  miniftry  at  Northampton,  colleague  with  his  grandfather 
Stoddard,  February  15,  1727,  in  the  twenty  fourth  year  of 
his  age,  where  he  continued  in  the  work  of  the  miniftry  until 
June  22,  1750,  twenty  three  years  and  four  months. 

Between  the  time  of  his  going  to  New-York  and  his  fettle- 
mept  a,t  JvJqrthamptpn,  he  formed  a  number  of  refolutions, 
and  committed  them  to  writing  :  the  particular  time,  and 
fpecial  occafion  of  his  making  many  of  them,  he  has  noted  in 
his  diary  which  he  then  kept  ;  as  well  as  many  other  obferva, 
lions  arid  rules,  which  related  to  his  pwn  exercifcs  and  con, 

duft, 


Mr.     J  O  N  A  T  H  A  N    E  D  W  A  R  D  3.  ±9 


«3u£K  And  as  tbefe  refolutions,  together  with  'the 
noted  in  his  diary,  may  juftly  be  confidered,  as  the  foundation 
and  plan  of  his  whole  life,  it  may  be  proper  here  to  give  the: 
reader  a  tafte  and  idea  of  them  :  Which  will  therefore  be 
done  in  the  following  extracts, 


PART      II. 

Containing  Ex  TRACTS  from  his  PRIVATE  WRITINGS, 


SECTION     I. 
His  RESOLUTIONS. 

BEING  fenfible  that  I  am  unable  to  do  any  thing  with 
out  God's  help,  I  do  humbly  intreat  him  by  his  grace  to 
enable  me  to  keep  thefe  refolutions,  fo  far  as  they  are  agreeable 
to  his  will,    for  thrift's  fake. 

Remember  to  read  over  tkefe  RESOLUTIONS  once,  a  Week. 

1.  Refolved,  That  I  will  do  whatfoever  I  think  to  be  moft 
to  God's  glory,  and  my  own  good,  profit  and  pleafure,  in  the 
whole  of  my  duration,  without  any  confederation  of  the  time, 
whether  now,  or  never  fo  many  myriads  of  ages  hence.   Refol 
ved  to  do  whatever  I  think  to  be  my  duty,  and   moft  for  the 
good  and  advantage  of  mankind  in  general.     Refolved  to  do 
this,  whatever  difficulties  I  meet  with,  how  many  and  how 
great  foever. 

2.  Refolved,  to  be  continually  endeavouring  to   find  out 
fome  new  invention  and  contrivance  to  promote  the  fore-men 
tioned  things. 

4.  Refolved,  never  to  do  any  manner  of  thing,  whether  in 
foul  or  body,  lefs  or  more,  but  what  tends  to  the  glory  of  God  ; 
nor  be,  nor  fuffer  it,  if  I  can  avoid  it. 

5.  Refolved,  never  to  loofe  one  moment  of  time  ;  but  im 
prove  it  the  moft  profitable  way  I  poflibly  can. 

6.  Refolved,  to  live  with  all  my  might,  while  I  do  live. 

7.  Refolved,  never  to  do  any    thing,  which   I    (hould    be 
afraid  to  do,  if  it  were  the  laft  hour  of  my  life. 

9.  Refolved,  to  think  much  on  all   occafions    of  my  own 
dying,  and  of  the  common  circumflances  which  attend  death, 

11,  Re. 


30  The  LIFE  of  the   Reverend 

1 1 .  Refolved,  when  I  think  of  any  theorem  in  divinity  to 
be  folved,  immediately  to  do  "what  1  can  towards  folving  it,  if 
circumftances  do  not  hinder. 

13.  Refolved,  to  be  endeavouring  to  find  out  fit   objects  of 
charit^  and  liberality. 

14.  Refolved,  never  to  do  any  thing  out  of  revenge. 

15.  Refolved,  never  to  fuffer  the  lead  motions  of  anger  to 
irrational  beings. 

17.  Refolved,  that  I  will  live  fo  as  I  mall  wifh  I  had  done 
when  I  come  to  die. 

18.  Refolved,  to  live  fo  at  all  times,  as  I  think  is  beft  in 
my  devout  frames,  and  when  I  have  clearelt  notions  of  things 
of  the  gofpel,  and  another  world. 

20.  Refolved,  to  maintain  the  ftricleft  temperance  in  eating 
and  drinking. 

21.  Refolved,  never  to  do  any  thing,  which  if  I  mould  fee 
in  another,  I  mould  count  a  juft  occafion    to  defpife  him  for, 
or  to  think  any  way  the  more  meanly  of  him. 

24.  Refolved,  whenever  I  do  any  confpicuoufly  evil  aclion, 
to  trace  it  back,  till  I  come  to  the  original  caufe  ;  and  then 
both  carefully  endeavour  to  do  fo  no  more,  and  to  fight  and 
pray  with  all  my  might  agairift  the  original  of  it. 

28.  Refolved,  to  fludy  the  fcriptures  fo  fteadily,  conftantly 
and  frequently,  as  that  I  may  find,  and  plainly  perceive  myfelf 
to  grow  in  the  knowlege  of  the  fame. 

30.  Refolved,  to  itrive  to  my  ntmoft  every  week  to  be 
brought  higher  in  religion,  and  to  a  higher  exercife  of  grace, 
than  I  was  the  week  before, 

32.  Refolved,  to  be  ftriclly  and  firmly  faithful  to  my  truft, 
that  that  in  Prov.  xx.   6.    "  A  faithful  man  who  can  find  ?" 
may  not  be  partly  fulfilled  in  me. 

33.  Refolved,  always  to  do  what  I  can  towards  making, 
maintaining  and  eftablifhmg  peace,  when    it  can  be  without 
over-balancing  detriment  in  other  refpecls. 

34.  Refolved,  in  narrations  never  to  fpeak  any  thing  but  the 
pure  and  fimple  verity. 

36.  Refolved,  never  to  fpeak  evil  of  any,  except   I   have 
fome  particular  good  call  for  it. 

37.  Refolved,  to  enquire  every  night,  as  I  am  going  to  bed, 
wherein  I  have  been  negligent,  what   fin   I  have    committed, 
and  wherein  I  have  denied  myfelf  :  Alfo,  at  the  end  of  every 
week,  month  and  year. 

38.  Re- 


Mr*   J  O  N  A  T  H  A  N    £  D  W  A  R  D  S<  3t 

38.  Refolved,  never  to  fpeak  any  thing  that  is  ridiculous* 
or  matter  of  laughter  on  the  Lord's  Day. 

39.  Refolved,  never  to  do  any  thing  that  I  fomuch  queftion 
the  lawfulnefs  of,  as   that  I  intend^  at  the  fame  time,  to  con- 
fider  and  examine  afterwards  whether  it  be  lawful  or  no  :  ex 
cept  I  as  much  queftion  the  lawfulnefs  of  the  omiffion. 

41.  Refolved,  to  afk  myfelf  at  the  end  of  every  day,  week, 
month  and  year,  wherein  I  could  poflibly  in  any  refpeft  have 
done  better. 

42.  Refolved  frequently  to  renew  the  dedication  of  myfelf 
to   God,  which  was  made  at  my  baptifm  ;  which  I  folemnly 
renewed,  when   I  was  received  into  the   communion  of  the 
church  ;  and  which  I  have  folemnly  re-made  this  twelfth  day 
of  January,  1722 — 3. 

43.  Refolved,  never  henceforward,    till  I  die,  to  acl  as  if 
I  were   any    way  my  own,  but  entirely  and  altogether  God's, 
agreeable  to  what  is  to  be  found  in  Saturday,  January  12. 

46.  Refolved,  never  to  allow  the  leaft  meafure  of  any  fret 
ting  uneafinefs  at  my  father  or  mother.     Refolved  to  fufFer  no 
effecls  of  it,  fo  much  as    in  the  leaft  alteration  of  fpeech,  or 
motion  of  my  eye  :  and  to  be  efpecially  careful  of  it,  with  ref- 
peft  to  any  of  our  family. 

47.  Refolved,  to  endeavor  to  my  utmoft  to  deny  whatever  is 
not  moft  agreeable  to  a  good,  and  univerfally  fweet  and  bene 
volent,  quiet,  peaceable,  contented,  eafy,  compaffionate,  ge 
nerous,  humble,  meek,  modeft,  fubmiffiye,  obliging,  diligent, 
and  induftrious,  charitable,    even,  patient,  moderate,  forgiv 
ing,  fmcere  temper  ;  and  to  do  at  all  times  what  fuch  a  temper 
would  lead  me  to.     Examine  ftriftly  every  week,  whether  I 
have  done  fo. 

48.  Refolved,  conftantly,  with  the  utmoft  nicenefs  and  di 
ligence,  and  the  ftrifteft  fcrutiny,  to  be  looking  into  the  ftate 
of  my  foul,  that  I  may  know  whether  I  have  truly  an  intereft 
in  Chrift  or  no  ;  that  when  I  come  to  die,  I  may  not  have 
any  negligence  refpefting  this  to  repent  of. 

50.  Refolved,  I  will  aft  fo  as  I  think  I  fhall  judge  would 
have  been  beft,  and  moft  prudent,  when  I  come  into  the  future 
world. 

52.  I  frequently  hear  perfons  in  old  age  fay  how  they  would 
live,  if  they  were  to  live  their  lives  over  again  :  Refolved,  thai-. 
I  will  live  juft  fo  as  I  can  think  I  fhall  wijn  I  had  done,  fuppo- 
fmg  I  live  to  old  age. 

q,t.  Wheiv 


2 a  The  LIFE  t)f  the  P^verend 

54.  Whenever  I  hear  any  thing  fpoken  in  converfation  of 
any  perfon,  if  I  think  it  would  be  praife-worthy  in  me,  Refol 
ved  to  endeavor  to  imitate  it. 

55.  Refolved,  to  endeavor  to  my  utmoft  to   aft  as   I   cari 
think  I  mould  do,  if  I  had  already  feen  the  happinefs   of  Hea* 
vcn,  and  Hell  torments. 

56.  Refolved,  never  to  give  over,  nor  in  the  leaft  to  fiac- 
ken  my    fight  with  my  corruptions,  however   unluccefsiul  I 
may  b.e. 

57.  Refolved,  when  I  fear  misfortunes  -and  adverfities,  to 
examine  whether  I  have  done  my  duty,  and  refolve  to  do  it  ; 
and  let  it  be  juft  as  providence  orders  it,  I  will,  as  far  as  1  can, 
be  concerned  about  nothing  but  my  duty  arid  niy  fin. 

62.  Refolved,  never  to  do  any  thing  but  duty ;  and  then 
according  to  Eph.  vi.  6,  7,  8.  do  it  willingly  and  cheerfully 
as  unto  the  Lord,  and  not  to  man ;  knowing  that  whatever 
good  thing  any  man  doth,  the  fame  mall  he  receive  of  the 
Lord. 

6,5.  Refolved,  very  much  to  exercife  myfelf  in  this  all  my 
live  long,  viz.  with  the  greateft  opennefs  I  am  capable  of,  to 
declare  rny  ways  to  God,  and  lay  open  my  foul  to  him  :  till 
my  fins,  temptations,  difficulties,  forrows,  fears,  hopes,  de- 
fires,  and  every  thing,  and  every  circumftance ;  according  to 
Dr.  Manton's  27th  fermon  on  the  cxix  Pfalm. 

67.  Refolved,  after  afflictions,  to  inquire,  what  I  am  the 
better  for  them,  what  good  I  have  got  by  them,  and  what  I 
might  have  got  by  them.  * 

*  The  Refolutions  are  feventy  in  number.  But  part  of  them  are 
here  tranfcribed,  as  a  fpecimen  of  the  whole.  The  number  here  af 
fixed  to  them,  is  that  by  which  they  are  numbered  in  the  original 
manufeript ;  and  retained  here  for  the  fake  of  the  references  made  to 
fome  of  them  in  the  diary,  as  the  reader  will  prefently  fee. 


SECTION     II. 

Extratts  from  his  PRIVATE   D  I  A  H  Y. 

SATURDAY,  December  22,   1722.     This  day  revived  by 
God's  fpirit.     AfFecled  with  the  fenfe  of  the  excellency  of 
liolinefs.     Pelt  mere  exercife  of  love  to   Chrift  than   ufual. 

Have 


Mr*  J  o  tt  A  t  n  A  .N  E  D  w  A  R  D  s*  33 

Have  alfo  felt  fenfibie  repentance  of  fin,  becaufe  it  was  com 
mitted  againft  fo  merciful  and  good  a  God.  This  night  made 
the  37 ih  Refolution. 

Saobatkday  night  >  Dec.  23*  Made  the  381!!  Refolution. 

Monday,  Dec*  24.  Higher  thoughts  than  ufual  of  the  excel* 
lency  of  Jefus  Chriil  and  his  kingdom. 

WedntJ'day t  January  2,  1722— -3.  Dull.  I  find  by  expe 
rience,  that  let  me  make  refoiutions,  and  do  what  I  will;  with 
never  fo  many  inventions,  it  is  all  nothing,  and  io  no  purpofe 
at  all,  without  the  motions  of  the  Spirit  of  God  :  for  if  the 
Spirit  of  God  fliould  be  as  much  withdrawn  from  me  always, 
as  for  the  week  pall,  notwithftanding  all  I  do,  I  mould  not 
grow  ;  but  fhould  languish,  and  miferably  fade  away.— There 
is  no  dependence  upon  myfelf.  It  is  to  no  purpofe  to  refolve, 
except  we  depend  on  the  grace  of  God ;  for  if  it  were  not  for 
his  men*  grace,  one  might  be  a  very  good  man  one  day,  and  a 
very  wicked  one  ^he  next* 

Sabbathday,  January  6,  at  night.  Much  concerned  about 
the  improvement  of  precious  time.  Intend  to  live  in  continual 
mortification,  without  ceafmg,  as  long  as  in  this  world. 

Tuefday,  January  8,  in  the  morning.  Higher  thoughts  than 
ufual,  of  the  excellency  of  Chrilt,  arid  felt  an  unufual  repent 
ance  of  (in  therefrom. 

Wcdnefday,  January  9,  at  night.  Decayed,  I  am  fornetimes 
apt  to  think,  I  have  a  great  deal  more  of  holinefs  than  I  have. 
I  find  now  and  then,  that  abominable  corruption  which  is  di 
rectly  contrary  to  what  I  read  of  eminent  Chriftians. How 

deceitful  is  my  heart  !  I  take  up  a  ftrong  refutation,  but  hov/ 
foon  docs  it  weaken  ! 

Thurfday,  January  10,  about  noon.  Reviving.  'Tis  a 
great  diflionor  to  Chriil,  in  whom  I  hope  I  have  an  intereir, 
to  be  uneafy  at  my  worldly  flate  and  condition.  When  I  fee 
the  profperity  of  others,  and  that  all  things  goeafy  with  them  ; 
the  world  is  fmooth  to  them,  and  they  are  happy  in  many  re(- 
pecls,  and  very  profpcrous,  or  are  advanced  to  much  honor, 
Sec.  to  grudge  and  envy  them,  or  be  the  leaf!  unealy  at  it  ;  to 
with  or  long  for  the  fame  profperity,  and  that  it  would  ever  ba 
fo  with  me.  Wherefore  concluded  always  to  rejoice  in  every 
one's  profperity,  and  to  expeft  for  myfelf  no  happinefs  of  that 
nature  as  long  as  I  live  ;  but  deprnd  upon  afflictions^  and  betake 
myfelf  entirely  to  another  happinefs, 

£  J  thirv; 


34  TksLli  *  of  the  Ret 

I  think  I  find  myfelf  much  more  fprightly  and  healthy,  bctfi 
in  body  and  mind,  for  my  felf  denial  in  eating,  drinking,  and 
fteeping. 

I  think  it  would  be  advantageous  every  morning  to  confider 
my  bufmefs  and  temptations  ;  and  what  fins  I  fhail  be  expofecJ 
to  that  day  ;  and  to  make  a  refolution  how  to  improve  the  day, 
and  to  avoid  thofe  fins.  And  fo  at  the  beginning  of  every 
week,  month  and  year. 

I  never  knew  before  what  was  meant  oy  not  fettifig  our 
hearts  upon  thefe  things.  'Tis  not  to  care  about  them,  to  depend 
upon  them,  to  afflicl:  ourfeives  much  with  fears  of  lofing  them, 
nor  pleafe  ourfeives  with  expectation  of  obtaining  them,  or 
hope  of  the  continuance  of  them.  At  night  made  the  4  ill 
Refoluiion. 

Saturday,  January  12,  in  the  morning.  I  have  this  day 
folemnly  renewed  my  baptifmal  covenant  and  felf-dcdication, 
which  I  renewed  when  I  was  received  into  the  communion  of 
the  church.  I  have  been  before  God  ;  and  have  given  myfelf, 
all  that  I  am  and  have  to  God,  fo  that  I  am  not  in  any  refpeft 
my  own  :  I  can  challenge  no  right  in  myfelf,  I  can  challenge 
no  right  in  this  under/landing,  this  will,  thefe  affections  that 
are  in  me  ;  neither  have  I  any  right  to  this  body,  or  any  of  its 
members  :  No  right  to  this  tongue,  thefe  hands,  nor  feet :  no 
right  to  thefe  fenfes,  thefe  eyes,  thefe  ears,  this  frnell  or  tafie. 
I  have  given  myfelf  clear  away,  and  have  not  retained  any 
thing  as  my  own.  I  have  been  to  GOD  this  morning,  and 
told  him  that  I  gave  myfelf  wholly  to  him.  I  have  given  every 
power  to  him ;  fo  that  for  the  future  I  will  challenge  no  right 
in  myfelf,  in  any  refpecl.  I  have  exprefly  promifed  him,  and 
do  noxv  promife  Almighty  God,  that  by  his  grace  I  will  not. 
I  have  this  morning  told  him,  that  I  did  take  him  for  my 
\vhole  portion  and  felicity,  looking  on  nothing  elfe  asaiiy  part 
of  my  happinefs,  nor  afting  as  if  it  were  ;  and  his  law  for  the 
conftant  rule  of  my  obedience  :  and  would  fight  with  all  my 
might  againft  the  world,  the  fiefli,  and  the  devil,  to  the  end  of 
my  life.  And  did  believe  in  Jefus  Chrift,  and  receive  him  as 
a  Prince  and  a  Saviour  ;  and  would  adhere  to  the  faith  and  obe 
dience  of  the  gofpel,  how  hazardous  and  difficult  foever  the 
profeffion  and  pra&ice  of  it  may  be.  That  I  did  receive  the 
blefled  Spirit  as  my  teacher,  fanclifier  and  only  comforter;  and 
cherifh  all  his  motions  to  enlighten,  purify,  confirm,  comfort 
and  affiil  me.  This  I  have  done.  And  I  pray  God,  for  the 

fake 


Mr.   JO  NATHAN    ED  WARDS.  35 

fake  of  Chriil,  to  look  upon  it  as  a  felf-dedication  ;  and  to  re 
ceive  me  now  as  entirely  his  own,  and  deal  with  me  in  all  re- 
Jpects  as  fuch  ;  whether  he  ailli6ts  me  orprofpers  me,  or  what 
ever  he  pleafes  to  do  with  me,  who  am  his.  Now,  hence 
forth  I  am  not  to  aft  in  any  refpeft  as  my  own. — I  (hall  aft 
as  my  own,  if  lever  make  ufe  of  any  or  my  powers  to  any 
thing  that  is  not  to  the  glory  of  God,  and  don't  make  the  glo 
rifying  him  my  whole  and  entire  bufmefs  ;  if  I  murmur  in  the 
leaft  at  affliftions;  if  I  grieve  at  the  profperity  of  others;  if  I 
am  any  way  uncharitable  ;  if  I  am  angry  becaufc  of  injuries  ; 
if  I  revenge :  If  I  do  any  thing,  purely  to  pleafe  myfelf,  or  if 
I  avoid  any  thing  for  the  fake  of  my  eafe  :  If  I  omit  any  thing 
becaufe  it  is  great  felf-denial :  If  I  truft  to  myfelf ;  If  I  take  any 
of  the  praife  of  any  good  that  I  do,  or  rather  GOD  does  by 
me  ;  or  if  I  arn  any  way  proud.  This  day  made  the  ^2d  and 
43d  Refolutions. 

Monday,  January  14. — -The  dedication  I  made  of  myfelf  to 
my  God,  on  Saturday  laft,  has  been  exceeding  ufeful  to  me. 
I  thought  I  had  a  more  fpiritual  infight  into  the  fcripture,  rea 
ding  the  8th  chapter  to  the  Romans,  than  ever  in  my  life 
before. 

Great  inflances  of  mortification  are  deep  wounds  given  to 
the  body  of  fin,  hard  blows  that  make  him  ftagger  and  reel  : 
we  thereby  get  great  ground  arid  footing  againft  him. — While 
\ve  live  without  great  inftances  of  mortification  arid  felf-denial, 
the  old  man  keeps  whereabouts  he  was  ;  for  he  is  ilurdy  and 
obftinate,  and  will  not  ftir  for  final  1  blows.  After  the  great- 
efl  mortifications,  I  always  find  the  greateft  comfort. 

Supposing  there  was  never  but  one  compleat  ChrifHan,  in 
all  refpecls  of  a  right  ftamp,  having  chrifHanity  mining  in  its 
true  luftre,  at  a  time  in  the  world;  Refolved  to  aft  juft  as  I 
would  do,  if  I  ftrove  with  all  my  might  to  be  that  one,  that 
fiiould  be  in  my  time. 

TiiefJay,  January  15.  It  feemed  yeflerday,  the  day  before 
and  Saturday,  that  I  mould  always  retain  the  fame  refolutions 
to  the  fame  height,  but  alas,  how  foon  do  I  decay  !  O,  how 
weak,  how  infirm,  how  unable  to  do  any  thing  am  I  !  What 
a  poor,  inconfiftent,  what  a  miferable  wretch,  without  the  af 
fiance  of  God's  fpirit  !  While  I  (land,  I  am  ready  to  think 
J  (land  in  my  own  ftrength,  and  upon  my  own  legs ;  and  I 
am  ready  to  triumph  over  my  enemies,  as  if  it  were  I  myfelt 
that  cauled  them  to  flee  ;  When  alas  !  I  arn  but  a  poor  infant, 

upheld 


36'  The.  LIFE  of  the  Reverend 

upheld  by  Jefus  Cbriil ;  who  holds  me  up,  and  gives  me  liber 
ty  to  fmile  to  fee  my  enemies  flee,  when  he  drives  them  before 
ine  ;  and  fo  I  laugh,  as  though  1  myfelf  did  it,  when  it  is  only 
Jefus  Chriit  leads  me  along,  and  fights  hirnfelf  againft  my 
enemies.  And  now  the  Lord  has  a  little  left  me,  and  how 
weak  do  I  find  myfelf !  O,  let  it  teach  me  to  depend  lefs  on 
myfelf,  to  be  more  humble,  and  to  give  more  of  the  praife  of 
my  ability  to  Jefus.  Chrifi.  The  heart  of  man  is  deceitful 
above  all  things,  and  delperately  wicked,  who  can  know  it  ? 

Saturday,  February  16.  I  do  certainly  know  that  I  love 
liolincfs,  Inch  as  the  gofpel  requites. 

At  night.  I  have  been  negligent  for  the  nfbnth  paft  in 
thefe  three  things ;  I  have  not  been  watchful  enough  over  my 
appetite  in  eating  and  drinking  ;  in  rifing  too  late  a  mornings; 
and  in  not  applying  myfelf  \viih  applications  enough  to  the 
duty  of  fecret  prayer. 

S  ab  bath  day )  February  17,  near  funfet.  Renewedly  pro- 
mi  fed,  that  I  will  accept  of  God,  for  my  whole  portion  ;  and 
that  I  will  be  contented,  whatever  elfe  I  am  denied.  I  will  not 
murmur,  nor  be  grieved,  whatever  profperity>  upon  any  ac 
count,  I  fee  others  enjoy,  and  I  am  denied. 

Saturday,  March  2.  O,  how  much  pleafamer  is  humility 
than  pride  !  O,  that  God  would  fill  me  with  exceeding 
great  humility,  and  that  he  would  evermore  keep  me  from 
all  pride  !  *  The  pleafures  of  humility  are  really  the  moft 
refined,  inward  and  exquifite  delights  in  the  world.  How  hate 
ful  is  a  proud  man  !  How  hateful  is  a  worm  that  lifts  up  itfelf 
with  pride  !  What  a  foolifh,  filly,  miferable,  blind,  deceived,, 
poor  worm  am  I,  when  pride  works  ! 

Wtdnejday^  March  6,  near  fun-fet.  Felt  the  doclrines  r,f 
fleclion,  free  grace,  and  of  our  not  being  able  to  do  any  thing 
without  the  grace  of  God  ;  and  that  holinefs  is  entirely, 
throughout,  the  work  of  God's  fpirit,  with  more  pleafure  than 
before. 

Monday  morning.  April  i.  I  think  it  heft  not  to  allow  my 
felf  to  laugh  at  the  faults,  follies  and  infirmities  of  others. 

Saturday  night \  April  7.  Tbis  week  I  found  myfelf  fo  far 
gone,  that  it  feenied  to  me,  that  I  (hould  never  recover  more.. 
Let  God  of  his  mercy  return  unto  me,  and  no  more  leave  me 
thus  to  fink  and  decay  !  1  know,  O  Lord,  that  without  thy 
help,  I  mall  fall  innumerable  times,  notwithflanding  all  m,y 
refoliuioris,  how  often  foever  repeated. 

Saturday 


Mr.  JON  A  T  H  AN    EDWARD  s.  37 

Saturday  night,  April  14.  I  could  pray  more  heartily  this 
night,  for  the  ibrgivenefs  of  my  enemies,  than  ever  before. 

I'Vcdncfday,  Mav  i,  forenoon.  Lafl  night  I  came  home, 
after  my  melancholy  parting  from  New-York. 

I  have  always,  in  every  different  ftate  of  life,  I  have  hither- 
to  heen  in,  thought  the  troubles  and  difficulties  of  that  ftate, 
to  be  greater  than  thofe  of  any  other,  that  I  propofed  to  be 
in  ;  and  when  I  have  altered  with  atfiirance  of  mending  myfelf, 
I  have  Mill  thought  the  fame  ;  yea,  that  the  difficulties  of  that 
flate,  are  greater  than  thofe  of  that  I  left  lafl.  Lord,  grant 
that  from  hence  I  may  learn  to  withdraw  my  thoughts,  affec 
tions,  defires  and  expectations,  intirely  from  the  world,  and 
may  fix  them  upon  the  heavenly  ftate  ;  where  there  is  fulneis 
of  joy;  where  reigns  heavenly,  fwect,  calm  and  delightful 
love  without  alloy  ;  where  there  are  continually  the  deareft 
expreflions  of  this  love  :  Where  there  is  the  enjoyment  of  the 
perfons  loved,  without  ever  parting :  Where  thofe  perfons, 
\vho  appear  fo  lovely  in  this  world,  will  really  be  inexprefiibly 
more  lovely,  and  full  of  love  to  us.  Flow  fweetly  will  the 
mutual  lovers  join  together  to  fing  the  praifes  of  God  and  the 
Lamb  !  How  full  will  it  fill  us  with  joy  to  think,  this  enjoy 
ment,  thefe  fweet  exercifes,  will  never  ceafe  or  come  to  an 
end,  but  will  laft  to  all  eternity. 

Remember,  after  journeys,  removes,  overturning?  and  altera 
tions  in  the  ftate  of  my  life,  to  reflect  and  confider,  whether 
therein  I  have  managed  the  beft  way  poflible,  refpecting  my 
foul  ?  And  before  fuch  alterations,  if  forefeen,  to  refblve  how- 
to  aft. 

Tkurfday,  May  2.  I  think  it  a  very  good  way  to  examine 
dreams  every  morning  when  I  awake,  what  are  the  nature, 
circumftances,  principles  and  ends  of  my  imaginary  actions 
and  padions  in  them,  to  difcern  what  are  my  chief  inclina 
tions,  &c. 

Saturday  night,  May  4.  Although  I  have  in  fome  meafure 
fubdued  a  difpolitiori  to  chide  and  fret,  yet  I  find  a  certain  in 
clination,  which  is  not  agreeable  to  chrifUan  fweetnefs  of 
temper  and  convcrfation  :  either  by  too  much  dogmaticalnefs, 
too  much  of  the  egorifm  ;  a  difpofition  to  be  telling  of  my 
own  diflike  and  (corn  ;  and  freedom  from  thofe  that  are  in 
nocent,  yea  common  infirmities  of  men  ;  and  many  other  fuch 
like  things.  O  that  God  would  help  me  to  difcern  all  the 
Caws  and  defects  of  my  temper  and  coavcrfaiion,  and  help 

me 


3§  The  L  i  F  E  of  the  Reverend 

me  in  the  difficult  work  of  amending  them  :  And  that  he  would 
fill  me  fo  full  of  chrillianity,  that  the  foundation  of  all  thefc 
difagreeable  irregularities  may  be  deftroyed,  and  the  contrary 
iweetnefies  and  beauties  may  of  themfelves  naturally  follow. 

Sabbathday,  May  3,  in  the  morning.  This  day  made  the 
47th  refolution. 

Sabbathday,  May  12.  I  think  I  find  in  my  heart  to  be  glad 
from  the  hopes  I  have  that  my* eternity  is  to  be  fpent  in  fpiritual 
and  holy  joys,  arifing  from  the  manifeftation  of  God's  love, 
and  the  exercife  of  holinefs  and  a  burning  love  to  him. 

Saturday  night,  May  18.  I  now  plainly  perceive  what  great 
obligations  I  am  under  to  love  and  honour  my  parents.  I  have 
great  reafon  to  believe,  that  their  counfel  and  'education  have 
been  my  making  :  notwithstanding,  in  the  time  of  it,  it  feem- 
cd  to  do  me  fo  little  good.  I  have  good  reafon  to  hope  that 
their  prayers  for  me,  have  been  in  many  things  very  powerful 
and  prevalent ;  that  God  has  in  many  things,  taken  me  under 
his  care  and  guidance,  provifion  and  direction,  in  anfwer  to 
their  prayers  for  me.  I  was  never  made  fo  fenfible  of  it  as 
now. 

Wednesday,  May  22,  in  the  morning.  Memorandum.  To  take 
fpecial  care  of  thefe  following  things  ;    evi)  ireakirg,  iicuing, 
eating,  drinking  and  Seeping,  fpeaking    fimple  verity,  join 
ing  in  prayer,  flightinefs  in  fecret  prayer,  liftlefnefs  and  negli 
gence,  and  thoughts   that  cherim  fin. 

Saturday,  May  25,  in  the  morning.  As  I  was  this  morning 
reading  the  feventeenth  refolution,  it  was  fuggefied  to  me, 
that  if  I  was  now  to  die,  I  fhould  wifh  that  I  had  prayed  more 
that  God  would  make  me  know  my  ftate,  whether  it  be  good 
or  bad  ;  and  that  I  had  taken  more  pains  to  fee  and  narrowly 
fearch  into  this  matter.  Wherefore,  Mem.  For  the  future 
moft  nicely  and  diligently  to  look  into  our  old  divines  opinions 
concerning  converfion.  Made  the  forty-eighth  refolution. 

Friday,  June  i,  afternoon.  I  have  abundant  caufe,  O  my 
merciful  father,  to  love  tbee  ardently,  and  greatly  to  blefs 
and  praife  thee,  that  thou  haft  heard  me  in  my  eartieft  requeft, 
and  haft  fo  anfwered  my  prayer  for  mercy  to  keep  from  decay 
and  finking.  O,  gracioudy,  of  thy  mere  goodnefs,  ftill  con 
tinue  to  pity  my  mifery,  by  reafon  of  my  finfulnefs.  O  my 
dear  Redeemer,  I  commit  myfelf,  together  with  my  prayer 
febd  thankfgiving  into  thine  hand. 

Monday^ 


Mr.  J  O  N  A  T  H  A  N    E  D  W  A  R  B  S*  39 


Monday,  July  I,  Again  confirmed  by  experience  of  the 
liappy  efTefts  of  (tricl  temperance,  with  refped  both  to  body 
and  mind.  Refolved  for  the  future  to  obferve  rather  more  of 
rneeknefs,  moderation  and  temper  in  difputes. 

Tkurfday,  July  18,  near  fun-fet.  Refolved  to  endeavor  ta 
make  fure  of  that  fign  the  apollle  James  gives  of  a  perfect 
man,  Jam.  iii.  2.  "  If  any  man  offend  not  in  word,  the  fame 
"  is  a  perfect  man,  and  able  alfo  to  bridle  the  whole  body." 

Monday,  July  22,  I  fee  there  is  danger  of  my  being  drawn 
into  tranfgreffion  by  the  power  of  fuch  temptations  as  a  fear 
of  Teeming  uncivil,  and  of  offending  friends.  Watch  againft  if, 

TusJ'day,  July  23.  When  I  find  thofe  groanings  which 
cannot  be  uttered,  the  Apoftle  fpeaks  of  j  and  thofe  foul-break 
ings,  for  the  longing  it  hath,  the  Pfalmifl  fpeaks  of,  (Pfal.  cxix. 
20.)  to  humour  and  promote  them  to  the  utmoft  of  my  power, 
and  be  not  weary  of  earneftly  endeavouring  to  vent  my  de- 
fires. 

To  count  it  all  joy  when  I  have  occaiion  of  great  felf-demal, 
becaufe  then  I  have  a  glorious  opportunity  of  giving  deadly 
wounds  to  the  body  of  fin,  and  greatly  confirming  and  eftab- 
lifiiing  the  new  nature  :  To  feek  to  mortify  fin,  and  increafe 
in  holinefs :  thefe  are  the  beft  opportunities,  according  to 
January  14. 

To  improve  afflictions  of  all  kinds  as  bleffed  opportunities 
of  forcibly  bearing  on  in  my  chriftian  courfe,  notwithftanding 
that  which  is  fo  very  apt  to  difcourage  me,  and  to  damp  the 
vigour  of  my  mind,  and  to  make  me  lifelefs  :  Alfo  as  oppor 
tunities  of  truiling  and  confiding  in  God,  and  getting  a  habit 
of  that,  according  to  the  5/th  refolution.  And  as  an  oppor 
tunity  of  rending  my  heart  off  from  the  world,  and  fetting  k 
upon  Heaven  alone.  To  improve  them  as  opportunities  to 
repent  of,  and  bewail  my  fin,  and  abhor  myfelf.  And  as  a 
bleffed  opportunity  to  exercife  patience  ;  to  truft  in  God,  and 
divert  my  mind  from  the  affliction,  by  fixing  myfelf  in  religi 
ous  exercifes.  Alfo,  let  me  comfort  myfelf,  that  it  is  the  very 
nature  of  afflictions  to  make  the  heart  better  ;  and  if  I  am 
made  better  by  them,  what  need  I  be  concerned,  however 
grievous  they  ieem  for  the  prefent  ? 

Friday  afternoon,  July  26.  To  be  particularly  careful  to 
keep  up  inviolable  a  truft  and  reliance,  cafe  and  entire  reft  irt 
God  in  all  conditions,  according  to  ^/th  refolution  ;  for  this 
I  have  found  to  be  wonderfully  advantageous  to  me. 


40  27i«.  LIFE  of  the  Reverend 

Monday,  July  29.  When  I  am  concerned  how  I  (hall 
perform  any  thing  to  public  acceptance,  to  be  very  careful 
that  I  have  it  very  clear  to  me,  that  I  do  what  is  duty  and 
prudence  in  the  matter. 

Wednesday,  July  31.  Never  in  the  lead  to  feek  to  hearfar- 
caftical  relations  of  others  faults.  Never  to  give  credit  to  any 
thing  faidagainft  others,  except  there  is  very  plain  reaion  for 
it;  nor  to  behave  in  any  refpecl  the  otherwife  for  it. 

Wednesday,  shigiijl  j.  To  efleem  as  fome  advantage  that 
the  duties  of  religion  are  difficult*  and  that  many  difficulties 
are  fome  times  to  be  gone  through  in  the  way  of  duty.  Re 
ligion  is  the  jfweeter,  arid  what  is  gained  by  labour,  is  abun 
dantly  more  precious :  As  a  woman  loves  her  child  the  bettef 
for  having  brought  it  fourth  with  travail.  And  even  to  Chrift 
Jefus  himfelf,  his  mediatorial  glory,  his  victory  and  triumph, 
his  kingdom  which  he  hath  obtained  ;  how  much  more  glori 
ous  is  it,  how  much  more  excellent  and  precious,  for  his 
having  wrought  it  out  by  fuch  agonies  ! 

Friday,  Augujl  9.  One  thing  that  may  be  a  good  help  to 
wards  thinking  profitably  in  time  of  vacation  is,  when  I  light 
on  a  profitable  thought,  that  I  can  fix  my  mind  on,  to  follow 
it  as  far  as  poflibly  I  can  to  advantage. 

Sabbathday,  after  meeting,  Augujl  11.  Refolved  always  to 
do  that  which  I  (hall  wifli  I  had  done,  when  I  fee  others  doit. 
As  for  inftance,  fometimes  I  argue  with  myfelf,  that  fuch  an 
acl:  of  good  nature,  kindnefs,  forbearance,  or  forgivenefs,  &c. 
is  not  my  duty,  becaufe  it  will  have  fuch  and  fuch  confe- 
quences:  yet,  when  I  fee  others  doit,  then  it  appears  amiable 
to  me,  arid  I  wifli  I  had  done  it ;  and  I  fee  that  none  of  thofe 
feared  inconveniences  follow. 

Tuefday,  Augufl  13.  I  find  it  would  be  very  much  to  ad 
vantage,  to  be  thoroughly  acquainted  with  the  fcriptures. 
When  I  am  reading  doftririal  books,  or  books  of  controverfy, 
I  can  proceed  with  abundantly  more  confidence  ;  can  fee  up 
on  what  footing  and  foundation  I  ftand. 

Thurfday^  Auguft  iq.  The  objection  my  corruptions  make 
againlt  doing  whatever  my  hands  find  to  do  with  my  might  is, 
that  it  is  aconflant  mortification.  Let  this  objection  by  no 
means  ever  prevail. 

Monday^  September  2.  There  is  much  folly,  when  I  am  quite 
fure  I  am  in  the  right,  and  others  are  pofitive  in  contradicting 
me,  to  enter  into  a  vehement  or  long  debate  upon  it. 

Monday, 


Mr.  JONATHAN  EDWARDS.  41 

Monday,  September  23.  I  obfcrve  that  old  men  feldom  have 
any  advantage  of  new  discoveries  ;  becaufe  they  are  beltde  a 
way  of  thinking,  they  have  been  To  long  nfed  to.  Refolved, 
if  ever  I  live  to  years,  that  I  will  be  impartial  to  hear  the  rea- 
fons  of  all  pretended  difcoveries,  and  receive  them  if  rational, 
how  long  fo  ever  I  have  been  ufcd  to  another  way  of  thinking. 

Thurfday,  Oftober  18.  To  follow  the  example  of  Mr.  B— 
who,  though  he  meets  with  great  difficulties,  yet  undertakes 
them  with  a  fmiling  countenance,  as  though  he  thought  them 
but  little  ;  and  fpeaks  of  them  as  if  they  were  very  fmall. 

Thurfday,  November  26.  It  is  a  mod  evil  and  pernicious 
practice  in  meditations  on  afflictions,  to  fit  ruminating  on  the 
aggravations  of  the  affliction,  and  reckoning  up  the  evil,  dark 
circumftances  thereof,  and  dwelling  long  on  the  dark  fide  ;  it 
doubles  and  trebles  the  affli&ion.  And  fo  when  fpeaking  of 
them  to  others,  to  make  them  as  bad  as  we  can,  and  ule  our 
eloquence  to  fet  forth  our  own  troubles,  and  are  all  the  while 
making  new  trouble,  and  feeding  and  pampering  the  old ; 
whereas  the  contrary  practice  would  ftarve  our  afflictions.  If 
we  dwelt  on  the  light  fide  of  things  in  our  thoughts,  and  ex 
tenuated  them  all  that  poffibly  we  could,  when  fpeaking  of  them, 
we  fhould  think  little  of  them  ourfelvcs  ;  and  the  affliction  would 
really,  in  a  great  meafure,  vanifh  away. 

Thurfday  night,  December  12.  If  at  any  time  I  am  forced 
to  tell  others  of  that  wherein  I  think  they  are  fomething  to 
blame  ;  for  the  avoiding  the  important  evil,  that  would  other- 
wife  enfue,  not  to  tell  it  to  them,  fo  that  there  fhall  be  a 
probability  of  their  taking  it  as  the  effect  of  little,  fretting, 
angry  emotions  of  mind. 

December  31,  at  night.  Concluded  never  to  fairer  nor  ex- 
prefs  any  angry  emotions  of  mind  more  or  lefs,  except  the 
honor  of  God  calls  for  it,  in  zeai  for  him,  or  to  preferve  myfeli 
from  being  trampled  on. 


Wednefday,  January    i,    1723 — 4* 

NOT  to  fpend  too  much' time  in  thinking  even  of  impo— 
tant    and  ncceifary  worldly  bulinefs.     To  allow  every 
thing  it's  proportion  of  vhonght,   accordm-:;  to  it's  urgency  and 

J''  Friday.* 


4  2  The    LIFE    of  the  Reverend 

Friday,  January  10.  (After  having  wrote  confiderable  in 
a  fhort  hand,  which  he  ufed  when  he  would  have  what  he 
wrote  effectually  concealed  from  every  body  but  himfelf,  he 
notes  the  following  words  in  round  hand)  Remember  to  a6l 
according  to  Prov.  xii.  23.  "  A  prudent  man  concealeth  know- 
"  lege." 

Monday,  February  3.  Let  every  thing  have  the  value  now, 
that  it  will  have  on  a  fick  bed  :  and  frequently  in  my  purfuits 
of  whatever  kind,  let  this  come  into  my  mind  i  "  How  much 

0  mail  I  value  this  on  my  death  bed  ?" 

Wednesday,  February  5.  Have  not  in  time  part  in  my  prayers, 
enough  infilled  upon  the  glorifying  God  in  the  world,  and  the 
advancement  of  the  kingdom  of  Chrilt,  the  profperity  of  the 
church,  and  the  good  of  men.  Determined  that  this  objection 
is  without  weight,  viz.  That  it  is  not  likely  that  God  will  make 

freat  alterations  in  the  whole  world,  and  overturnings  in  king- 
oms  and  nations,  only  for  the  prayers  of  one  obfcure  perfon, 
feeing  fuch  things  ufed  to  be  done  in  anlwer  to  the  united,  ear 
ned  prayers  of  the  whole  church  :  and  if  my  prayers  fhould 
have  fome  influence,  it  would  be  but  imperceptible  and  fmall. 

Thurfday,  February  6.  More  convinced  than  ever  of  the 
ufefulnefs  of  a  free  religious  converfation.  I  find  by  converf- 
ing  on  natural  philofophy,  I  gain  knowlege  abundance  fafter, 
and  fee  the  reafons  of  things  much  clearer,  than  in  private 
ftudy.  Wherefore  earneitly  to  feek  at  all  times  for  religious 
converfation  ;  for  thofe  that  I  can  with  profit  and  delight  and 
freedom  fo  converfe  with. 

Sabbathday,  February  23.  If  I  ac"l  according  to  my  refo- 
lution,  I  mall  defire  riches  no  otherwife  than  as  they  are  help- 
nil  to  religion.  But  this  I  determine,  as  what  is  really  evident 
from  many  parts  of  fcripture,  that  to  fallen  man  they  have  a 
greater  tendency  to  hurt  religion. 

Saturday, May  23.     How  it  comes  about  I  know  not;  but 

1  have  remarked  it  hitherto,  that   at  thofe  times  when  I  have 
read  the  fcripture  mod,  I  have  evermore  been  moil  lively,  and 
in  the  bed  frames. 

Saturday  n?gh£,  June  6.  This  week  has  been  a  remarka 
ble  week  with  me  with  refpecl  to  defpondencies,  fears,  per 
plexities,  multitudes  of  cares  and  diffraction  of  mind  ;  being 
the  week  I  came  hither  to  New-Haven,  in  order  to  entrance 
upon  the  office  of  tutor  of  the  college.  I  have  now  abundant 
reafon  to  be  convinced  of  the  troublefomenefs  and  vexation  of 
the  world,  and  that  it  never  will  be  another  kind  of  world. 


Mr.     J  O  N  A  T  H  A  N    E  D  \V  A  R  D  S.  43 

Tueflay,  July  7.  When  I  am  giving  the  Relation  of  a 
thing,  to  abitain  from  altering  either  in  the  matter  or  manner 
oi"  fpeaking,  fo  much,  as  that  if  every  one  afterward  fiiould 
altar  as  much,  it  would  at  lalt  come  to  be  properly  falfe. 

Tuefday,  September  2.  By  a  fparingnefs  in  diet,  and  eating, 
as  much  as  may  be,  what  is  light  and  eafy  of  digeftion,  I  ihail 
doubtlefs  be  able  to  think  clearer,  and  ihall  gain  time.  lit. 
By  lengthening  out  my  life.  2dly.  mall  need  lefs  time  for  di- 
geltion  after  meals.  3dly.  fhall  be  able  to  itudy  clofer  without 
wrong  to  my  health.  4thly.  mail  need  lefs  time  to  ileep. 
5thly.  fhail  feldorner  be  troubled  with  the  head-ach. 

Sabbath  clay,  November  22.  Confiding  that  by-danders 
always  efpy  fome  faults  which  we  do  no.t  fee  ourfelves,  or  at 
leaft  are  not  fo  fully  fenfible  of  :  there  are  many  fecret  workings 
of  corruption  which  efcape  our  fight,  and  others  only  are  fen 
fible  of:  Refolved  therefore,  that  I  will,  if  I  can  by  any  con 
venient  means,  learn  what  faults  others  find  in  me,  or  what 
things  they  fee  in  me,  that  appear  any  way  blame-worthy,  un 
lovely  or  unbecoming. 


SECTION  •III. 
REFLECTION^  the  foregoing  EXTRACTS. 

THE  foregoing  extracls  were  wrote  by   Mr.    Edwards  in 
the  2oth  and  21  ft  years  of  his  age,  as  appears  by  the  dates. 
This  being  kept  in  mind,  the  judicious  reader  will  make  pro 
per  allowance  for  feme  things,  which  may  appear  a  little  juven 
ile,  or  like  a  young  chriftian,  as  to  the   matter,  or  manner  of 
expreffion  ;  which  would   not  have  been  found,    had  it    not 
have  been  done  in  early  life.     Which,  indeed  are  no  blemiihes, 
the  whole  being  taken  together  :   as  by  this,  It   appears  more 
natural,  and  the  firength  of  his  refolution,  and  fervor  of  rninci  • 
and  fits  Holland  difcerning  in  divine  things,  fo  feldom  found 
even  in  old  age,  are  the  more  Striking.     And  in  this  view,  we 
iliall  be  led  to  admire  his  confcientious  ftrianefs,  his  zeal  and 
.pamfulnefs,  his  experience  and  judgment  in  true  religion,  at  fo 
early  an  age.     For  here  are  not  only  tire  moll  convincing  evi- 
leiices  of  fmcerity  and  thorough  religion,  of  his  engaging  in  a 
re  devoted  to  GOD  in  good  earneft,  fo  as  to  make  religion 

his 


44  T&e  LIFE  of  the.    Reverend 

his  only  bufinefs  ;  but  through  his  great  attention  tothismatter, 
he  appears  to  have  the  judgment  and  experience  of  grey  hairs. 

This  is  the  beginning  of  a  life;fo  eminently  holy  and  ufeful 
as  Mr.  Edwards's  was.  He  who  became  one  of  the  grcatelt 
divines  in  this  age  ;  has  had  the  applaule  and  admiration  of 
America,  Britain,  Holland,  and  Germany,  for  his  piety,  and 
great  judgment  and  ikill  in  divinity  ;  and  has  been  honored 
above  moil  others  in  the  chriftian  world,  in  this  century  ;  in 
his  being  made  the  inftrument  of  doing  fo  much  good  :  He  be 
gan  his  life  thus  :  He  entered  on  a  public  life  with  fuch  views, 
Inch  exercifes,  fuch  refolutions. 

This  may  lerve  ;«•  a  direction  and  excitement  to  thofe  who 
are  young,  to  devote  themfelves  to  GOD  in  good  earnert,  and 
enter  on  the  bufinefs  of  Uriel  and  thorough  religion  without 
delay  :  especially  thofe  who  are  looking  towards  the  work  of 
the  miniftry,  as  they  would  take  the  inpft  direct,  the  only 
way  to  anfwer  the  good  ends  which  theyprofefs  to  feck. 

It  is  to  be  lamented,  that  there  is  fo  much  reafon  to  think, 
there  are  fo  few  inftances  of  fuch  early  piety  in  oi;r  day.  If 
the  proteftant  world  abounded  with  young  per/cms  of  this  ffamp  ; 
with  young  men,  who  are  preparing  for  the  work  of  the  mini- 
itry,  with  f  ich  a  temper,  fuch  exercifes,  and  fuch  refolutions, 
what  a  delightful  profpccl:  would  this  afford,  of  the  near  ap 
proach  of  happier  days,$han  the  church  .of  GOD  has  ever  yet 
ieen  !  What  pleafmg  hopes  that  the  great,  the  merciful  head 
of  the  church,  was  about  to  fend  forth  labourers,  faithful,  fuc- 
cefsful  labourers  into  his  harvcit  ;  and  blefs  his  people  with 
*'  Paftcrs  which  fhall  feed  them  with  knowlege  and  under- 
"  (landing  !" 

But  ii  our  youth  neglect  all  proper  improvement  of  the 
mind  ;  are  fhy  of  ferioufnefs  and  Uriel  piety  ;  choofe  to  live 
llrangers  to  it,  and  keep  at  a  diftance  from  all  appearance  of 
it ;  are  wanton,  and  given  to  carnal  pleafures  ;  what  a  gloomy 
profpecl  does  this  afford  !  If  they  who  enter  into  the  work  of 
the  miniftry  ;  from  a  gay,  carelefs,  and  what  mayjuflly  becalltd 
a  vicious  life,  betake  themfelves  to  a  little  fuperficial  fludy  of 
divinity,  and  foon  b£gin  to  preach  ;  while  all  the  external  feri- 
oufnefs  and  zeal  they  put  on,  is  only  from  worldly  motives  ; 
they  being  without  any  inward,  experimental  acquaintance  with 
ipiritual,  divine  things,  and  even  fo  much  as  any  tafte  for  true 
divinity  ;  no  wonder  if  the  churches  "  fuck  clry  breads  ;" 
and  there  are  many  ignorant  watchmen. 

But,  as  the  bell  comment  on  the  foregoing  refolutions  and 
diary  ;  and  that  the  reader  may  have  a  more  particular,  full 

and 


Mr.     J  O  N  A   T  H  A  N    E  D  \V  A  R   D  S.  45? 

and  inftru&ive  view  of  Mr.  Edwards's  entrance  on  a  religious 
life,  and  progrefs  in  it,  as  confuting  in  the  views  and  exercifcs 
or  his  mind;  a  brief  account  thereof  is  here  infcrted,  which' 
was  found  among  his  papers,  in  his  own  hand-writing  :  and 
which,  it  feems,  was  wrote  near  twenty  years  after,  tor  his 
own  private  advantage. 


SECTION     IV. 

An  Account  of  his  CONVERSION,  EXPERIENCES,  ^^/RE 
LIGIOUS  EXERCICES,  given  by  himjdf. 

• 

I  Had  a  variety  of  concerns  and  exercifes  about  my  foul  from 
my  childhood  ;  but  had  two  more  remarkable  feafons  of 
awakening,  before  I  met  with  that  change,  by  which  I  was 
brought  tonhofe  new  difpofitions,  and  that  new  fenfe  of  things, 
that  I  have  fince  had.  The  firft  time  was  when  I  was  a  boy, 
fomc  years  before  I  went  to  college,  at  a  time  of  remarkable 
awakening  in  my  father's  congregaiion.  I  was  then  very  much 
affecled  for  many  months,  and  concerned  about  the  things  of 
religion,  and  my  foul's  falvation ;  and  wa*  abundant  in  duties. 
I  ufed  to  pray  five  times  a  day  in  fecret,  and  to  fpend  much 
time  in  religious  talk  with  other  boys  ;  and  ufed  to  meet  with 
them  to  pray  together.  I  experienced  I  know  not  what  kind 
of  delight  in  religion.  My  mind  was  much  engaged  in  it,  and 
had  much  felf-righteous  pleafure  ;  and  it  was  my  delight  to 
abound  in  religious  duties.  I,  with  fome  of  my  fchool-mates, 
joined  together  and  built  a  booth  in  a  fwamp,  in  a  very  fecret 
and  retired  place,  for  a  place  of  prayer.  And  befides,  I  had 
particular  fecret  places  of  my  own  in  the  woods,  where  I  ufed 
to  retire  by  myfelf ;  and  ufed  to  be  from  time  to  time  much  af- 
fefted.  My  afFeclions  feemed  to  be  lively  and  eafily  moved, 
and  I  feemed  to  be  in  my  element,  when  engaged  in  religious 
duties.  And  I  am  ready  to  think,  many  are  deceived  with 
fuch  affeftions,  and  fuch  a  kind  of  delight,  as  I  ihen  had  in  re 
ligion,  and  miftake  it  for  grace. 

But  in  procefs  of  time,  my  ccmviclions  and  affeclions  wore 
off;  and  I  entirely  loft  all  thofe  affe&ions  and  delights,  and  left 
off  fecret  prayer,  at  leaft  as  to  any  conftant  performance  of  it ; 
and  returned  like  a  dog  to  his  vomit,  and  went  on  in  ways  of 
Jin.  Indeed* 


4.5  The    LIFE    of  the  Reverend 

Indeed,  I  was  at  fome  times  very  uneafy,efpecially  towards 
tlie  latter  part  of  the  time  of  my  being  at  college.  'Till  it  pleafed 
Cod,  in  my  laft  year  at  college,  at  a  time  when  I  was  in  the 
in  id  ft  of  many  uneafy  thoughts  about  the  flate  of  my  foul,  to 
feize  me  with  a  plurify ;  in  which  he  brought  me  nigh  to  the 
grave,  and  (hook  me  over  the  pit  of  hell. 

But  yet,  it  was  not  long  after  my  recovery,  before  !  fell 
again  into  my  old  ways  of  fin.  But  God  would  not  fuffer  me 
to  go  on  with  any  qui-etnefs  ;  but  I  had  great  arid  violent  in 
ward  druggies  :  'Till  after  many  conflicts  with  wicked  inclina 
tions,  and  repeated  refolutions,  and  bonds  that  I  laid  myfelf 
under  by  a  kind  of  vows  to  God,  I  was  brought  wholly  to 
break  off  all  former  wicked  ways,  and  all  ways  of.  known  out 
ward  fin  ;  and  to  apply  myfelf  to  feek  my  falvation,  and  prac- 
tife  the  duties  of  religion  :  But  without  tha-jkkind  of  affetiion 
and  delight,  that  I  had  formerly  experienced.  My  concern 
now  wrought  more  by  inward  flruggles  and  conflicts,  and  felf- 
refleiiions.  I  made  feeking  my  falvation  the  main  J^ufinefs  of 
my  life.  But  yet  it  feems  to  me,  I  fought  after  a  miferable 
manner :  Which  has  made  me  fome  rimes  fince  to  queftion, 
whether  ever  it  ifliied  in  that  which  was  faving  ;  being  ready 
to  doubt,  whether  fuch  miferable  feeking  was  ever  fucceeded. 
But  yet  I  was  brought  to  feek  falvaiion,  in  a  manner  that  I  ne 
ver  was  before  I  felt  a  fpirit  to  part  wirh  ail  things  in  the 
world,  for  an  intereft  in  Chrift.  My  concern  continued  and 
prevailed,  with  manv  exercifing  thoughts  and  inward  ftruggles; 
but  yet  it  never  feemecl  to  be  proper  to  exprefs  my  concern 
thar  I  had,  by  the  name  of  terror. 

From  my  childhood  up,  my  mind  had  been  wont  to  be  full 
of  objections  againil  the  doclrine  of  God's  fovereignty,  in  choo- 
fmg  whom  he  would  to  eternal  life,  and  rejecting  whom  he 
pleafed;  leaving  them  eternally  to  perifh,  and  be  everlaflingly 
tormented  in  hell.  It  ufed  to  appear  like  a  horrible  doclrine 
to  me.  But  I  remember  the  time  very  well,  when  I  feerned 
to  be  convinced,  and  fully  fatisfied,  as  to  this  fovereignty  of 
God,  and  his  jufiice  in  thus  eternally  difpofing  of  men,  accor 
ding  to  his  fovercign  pleafuie.  But  never  could  give  an  ac 
count,  how,  or  by  what  means,  I  was  thus  convinced  ;  not  in 
the  lead  imaginiwg,  in  the  fimeofit,  nor  a  long  time  alter, 
that  there  was  any  extraordinary  influence  of  God's  fpirit  in 
it  :  but  only  that  now  I  faw  further,  and  my  rcafon  appre 
hended  the  juilice  and  reafonablenefs  of  it.  However,  my 

mind 


Mr.   J  O  N  A  T  H  A  N     E  D  W  A  R  D  S.  47 

mind  refted  in  it  ;  and  it  put  an  end  to  all  thofe  cavils  and  ob- 
jeftions,  that  had  until  then  abode  with  me,  all  the  preceding 
part  of  my  life.  And  there  has  been  a  wonderful  alteration  in 
my  mind,  with  refpecl  to  the  doctrine  of  God's  fovereignty, 
from  that  day  to  this ;  fo  that  I  fcarce  ever  have  found  fo  much 
as  the  rifingof  an  obje6tion  againft  God's  fovereignty,  in  the 
moft  abfolute  fenfe,  in  (hewing  mercy  to  whom  he  will  fhew 
inercy,  and  hardening  and  eternally  damning  whom  he  will. 
God's  abfolute  fovereignty,  and  juftice,  with  refpefl  to  falva- 
tion  and  damnation,  is  what  my  mind  feems  to  reft  allured  of, 
as  much  as  of  any  thing  that  I  fee  with  my  eyes  ;  at  leaft  it  is 
fo  at  times.  But  I  have  often  times  fince  that  firft  conviclion, 
had  quite  another  kind  of  fenfe  of  God's  fovereignty,  than  I 
had  then.  I  have  often  fince,  not  only  had  a  conviction,  but 
a  delightful  convi£ion.  The  doclrine  of  God's  fovereignty 
has  very  often  appeared,  an  exceeding  pleafant,  bright  and 
fweet  doclrine  to  me :  and  abfolute  fovereignty  is  what  I  love 
to  afcribe  to  God.  But  my  firft  conviction  was  not  with 
this. 

The  firft  that  I  remember  that  ever  I  found  any  thing  of 
that  fort  of  inward,  fweet  delight  in  God  and  divine  thing?, 
that  I  have  lived  much  in  fince,  was  on  reading  thofe  words, 
i  Tim.  i.  17.  "  Now  unto  the  King  eternal,  immortal,  invifi- 
44  ble,  the  only  wife  God,  be  honor  and  glory  for  ever  and 
"  ever,  Amen."  As  I  read  the  words,  there  came  into  rnv 
foul,  and  was  as  it  were  diffufed  through  it,  a  fenfe  of  the  glory 
of  the  Divine  Being ;  a  new  fenfe,  quite  different  from  any 
thing  I  ever  experienced  before.  Never  any  words  of  fcrip- 
ture  leemed  to  me  as  thefe  words  did.  I  thought  with  myfelf, 
how  excellent  a  Being  that  was ;  and  how  happy  I  fhouid  be, 
if  I  might  enjoy  that  God,  and  be  wrapt  up  to  God  in  Heaven, 
and  be  as  it  were  f wall  owed  up  in  Him.  I  kept  faying,  and  as 
it  were  fmging  over  thefe  words  of  feripture  to  myieif ;  and 
went  to  prayer,  to  pray  to  God  that  I  might  enjoy  him ;  end 
prayed  in  a  manner  quite  different  from  what  I  ufed  to  do; 
with  a  new  fort  of  affeclion.  But  it  never  carne  into  rny 
thought,  that  there  was  any  thing  fpiritual,  or  of  a  faving  na 
ture  in  this. 

From  about  that  time,  I  began  to  have  a  new  kind  of  ap  • 

prehenfions  and  ideas  of  Chrirf,  and  the  work  of  redemption, 

and  the  glorious  way  of  falvation  by  him.     I  had  an  inward, 

.  fweet  fenfe  of  thefe  things,  that  at  times  came  into  my  heart ; 

and 


48  The  LIFE  of  the.   Reverend 

and  my  foul  was  led  away  in  pleafant  views  and  contemplations 
of  them.  And  rny  mind  was  greatly  engaged,  to  fpend  my 
time  in  reading  and  meditating  on  Chrift  ;  and  the  beauty  and 
excellency  of  his  perfon,  and  the  lovely  way  of  falvation,  by 
free  grace  in  him.  I  found  no  books  fo  delightful  to  me,  as 
thofe  that  treated  of  thefe  fubjecls.  Thofe  words,  Cant.  ii.  i. 
ufed  to  be  abundantly  with  me  :  "  I  am  the  rofe  of  Sharon, 
*'  the  liliy  of  the  valleys."  The  words  feemed  to  me,  fweetly 
to  reprefent,  the  lovehnefs  and  beauty  of  Jefus  Chrift.  And 
the  whole  book  of  Canticles  ufed  to  be  pleafant  to  me  ;  and  I 
ufed  to  be  much  in  reading  it,  about  that  time.  And  found, 
from  time  to  time,  an  inward  fweemefs,  that  ufed,  as  it  were, 
to  carry  me  away  in  my  contemplations  ;  in  what  I  know  not 
how  to  exprefs  otherwife,  than  by  a  calm,  fweet  abftraftion  of 
foul  from  all  the  concerns  of  this  world  ;  and  a  kind  of  vifion, 
or  fixed  ideas  and  imaginations,  or  being  alone  in  the  moun 
tains,  or  fome  folitary  wildernefs,  far  from  all  mankind,  fweet- 
ly  converfing  with  Chrift,  and  wrapt  andfwallowed  up  in  Qod. 
The  fenfe  I  had  of  divine  things,  would  often  of  a  fudden  as- 
it  were,  kindle  up  a  fweet  burning  in  my  heart ;  an  ardor  of 
my  foul,  that  I  know  not  how  to  exprefs. 

Not  long  after  I  firft  began  to  experience  thefe  things,  I  gave 
an  account  to  my  father,  of  fome  things  that  had  palled  in  my 
mind.  I  was  pretty  much  aflfefted  by  the  difcourfe  we  had  to 
gether.  And  when  the  difcourfe  was  ended,  I  walked  abroad 
alone,  in  a  folitary  place  in  my  father's  pafture,  for  contempla 
tion.  And  as  I  was  walking  there,  and  looked  up  on  the  fky 
and  clouds ;  there  came  into  my  mind,  a  fweet  fenfe  of  the  glo 
rious  majefty  and  grace  of  God,  that  I  know  not  how  to  ex 
prefs.  I  feemed  to  fee  them  both  in  a  fweet  conjunction  :  ma 
jefty  and  meeknefs  joined  together  :  it  was  a  fweet  and  gentle, 
and  holy  Majefty  ;  arid  alfo  a  majeftic  meeknefs ;  an  awful 
fweetnefs ;  a  high,  and  great*  and  holy  gentlenefs. 

After  this  my  fenfe  of  divine  things  gradually  increafed,  and 
became  more  and  more  lively,  and  had  more  of  that  inward 
f weetneis.  The  appearance  of  every  thing  was  altered  :  there 
teemed  to  be,  as  it  were,  a  calm,  fweet  calt,  or  appearance  of 
divine  glory,  in  almoft  every  thing.  God's  excellency,  his 
willloin,  his  purity  and  love,  feemed  to  appear  in  every  thing ; 
in  the  fun,  moon  and  ftars  ;  in  the  clouds,  and  blue  fky  ;  in  the 
grafs,  flowers,  trees  ;  in  the  water,  and  all  nature  ;  which  ufed 
greatly  to  fix  my  mind.  I  often  ufed  to  fit  and  view  the  moon, 

for 


Mr.  J  o  x  A  T  ii  A  x  E  r>  w  A  n  D  s>  39 

for  a  long  time  ;  and  fo  in  the. day  time,  fpent  much  time  in 
viewing  the  clouds  and  iky,  to  behold  the  fweet  glory  of  God  in 
thefe  things:  in  the  mean  time,  finging  forth  with  a  low  voice, 
my  contemplations  of  the  creator  and  redeemer.  And  fcarce 
any  thing,  among  all  the  works  of  nature,  was  fo  fweet  to  me 
as  thunder  and  lightning.  Formerly,  nothing  had  been  fo  terri 
ble  to  me.  I  ufed  to  be  a  perlbn  uncommonly  terrified  with 
thunder :  and  it  ufed  to  ilrike  me  with  terror,  when  I  law  athun- 
der-ftorm  rifing.  But  now,  on  the  contrary,  it  rejoiced  me. 
I  felt  God  at  the  firft  appearance  of  a  thunder-ftorm.  And 
ufed  to  take  the  opportunity  at  fuch  times,  to  fix  myfelf  to 
view  the  clouds,  and  fee  the  lightnings  play,  and  hear  the  ma- 
jeftic  and  awful  voice  of  God's  thunder  :  which  often  times 
was  exceeding  entertaining,  leading  me  to  fweet  contemplations 
of  ray  great  and  glorious  God.  And  while  I  viewed,  ufed 
to  fpend  my  time,  as  it  always  feemed  natural  to  me,  to  fing 
or  chant  forth  my  meditations ;  to  fpeak  my  thoughts  in  foli- 
loquies,  and  fpeak  with  a  finging  voice. 

I  felt  then  a  great  fatisfa6iion  as  to  my  good  eftate.  But 
that  did  not  content  me.  1  had  vehement  longings  of  foul 

O        O 

after  God  arid  Chrift,  and  after  more  holinefs  ;  wherewith 
my  heart  feemed  to  be  full,  and  ready  to  break  :  which  often 
brought  to  my  mind,  the  words  of  the  Pfalmift,  Pfal.  cxix. 
28.  "  My  foul  breaketh  for  the  longing  it  h:uh."  I  often  felt 
a  mourning  arid  lamenting  in  my  heart,  that  1  had  not  turned 
to  God  fooner,  that  I  might  have  had  more  time  to  grow  in. 
grace.  My  mind  was  greatly  fixed  on  divine  things  ;  I  was 
almofl  perpetually  in  the  contemplation  of '.them.  Spent 
moft  of  my  time  in  thinking  of  divine  things,  year  after  year. 
And  ufed  to  fpend  abundance  of  my  time,  in  walking  alone 
in  the  woods,  and  folitary  places,  for  meditation,  foliloquy 
and  prayer,  and  converfe  with  God.  And  it  was  always  my 
manner,  at  fuch  times,  to  fing  forth  my  contemplations.  And 
was  almo{t  conilantly  in  ejaculatory  prayer,  wherever  I  was. 
Prayer  feemed  to  be  natural  to  me  ;  as  the  breath,  by  which 
the  inward  burnings  of  my  heart  had  vent. 

The  delights  which  I  now  felt  in  things  of,  religion,  wer« 
of  an  exceeding  different  kind,  from  those  forementioned, 
that  I  had  when  I  was  a  boy.  They  were  totally  of  another 
kind  ;  and  what  I  then  had  no  more  notion  or  idea  of,  than 
one  born  blind  has  of  pleafant  and  beautiful  colours.  They 
\vcreof  a  more  inward.  iv.ir<\.  fou!-unima:i:'ir  .ami  refrr  filing 

O  LIT.  ure. 


$O  -The  L  l  r  £  </  Afc  Reverend 

nature.  Thofe  former  delights,  never  reached  ihc  heart  ; 
and  did  not  arife  from  any  fight  of  the  divine  ''excellency  of 
.the  things  of  God  ;  or  any  taiie  of  the  foul-fatisfying,  and 
life-giving  good,  there  is  in  them. 

My  fenfe  of  divine  things  feemed  gradually  to  increafe, 
until  I  went  to  preach  at  New-York  ;  which  was  about  a  year 
and  a  half  after  they  began.  While  1  was  there,  I  felt  them, 
very  fenfibly,  in  a  much  higher  degree,  than  I  had  done  be 
fore.  My  longings  after  God  and  holinefs,  were  much  in- 
creafed.  Pure  arid  humble,  holy  and  heavenly  chnftianky, 
appeared  exceeding  amiable  to  me.  I  felt  in  me  a  burning 
dcfire  to  be  in  every  thing  a  complcat  chriftian  ;  and  conform 
ed  to  the  bleiTed  image  of  Clirill  :  and  that  1  might  live  in  all 
things,  according  to  the  pure,  fweet  and  bleiTed  rules  of  the 
gofpel.  I  had  an  eager  thiriiing  after  progrefs  in  thefe  things. 
My  longings  after  it,  put  me  upon  purfuing  and  preiTmg  after 
them.  It  was  my  continual  f  I  rife  day  and  night,  and  conftant 
inquiry,  how  I  mould  be  more  holy,  and  live  more  holily,  and 
more  becoming  a  child  of  God,  and  difciple  of  Chrift.  I 
fought  an  encreafe  of  grace  and  holinefs,  and  that  I  might 
Jive  an  holy  life,  with  vaflly  more  earneihiefs,  than  ever  I 
fought  grace,  before  I  had  it.  I  ufed  to  be  continually  examin 
ing  myfelf,  and  iludying  and  contriving  for  likely  ways  and 
means,  how  I  ihould  live  holily,  with  far  greater  diligence 
and  earneftnefs,  than  ever  I  purfued  any.  thing  in  my  life  : 
But  with  too  great  a  dependence  on  my  own  ftrength  ;  which 
afterwards  proved  a  great  damage  to  me.  My  experience  had 
not  then  taught  me,  as  it  has  done  fince,  my  extreme  feeble- 
nefs  and  impotence,  every  manner  of  way  ;  and  the  innumera 
ble  and  bottomlefs  depths  of  fecret  corruption  and  deceit,  that 
there  was  in  my  heart.  However,  I  went  on  with  my  eager 
purfuit  after  more  holinefs ;  and  fweet  conformity  to  Chrift. 

The  Heaven  I  defiied  was  a  Heaven  of  holinefs  ;*to  be  with 
God,  and  to  fpend  my  eternity  in  divine  love,  arid  holy  com 
munion  with  Chrift.  My  mind  was  very  much  taken  up  with 
contemplations  on  Heaven,  and  the  enjoyments  of  thofe  there ; 
and  living  there  in  perfeft  holinefs,  humility  and  love.  And 
it  ufed  at  that  time  to  appear  a  great  part  of  the  happinefs  of 
Heaven,  that  there  the  faints  could  exprefs  their  love  to  Chrift. 
It  appeared  to  me  a  great  clog  and  hindrance  and  burden  to 
me,  that  what  I  felt  within,  I  could  not  exprefs  to  God,  and 
give  vent  to,  as  I  defired.  The  inward  ardor  of  my  foul, 

feemed 


Mr.  JONATHAN    EDWARDS.  51 

feemed  to  be  hindered  and  pent  up,  arid  could  not  freely  flame 
out  as  it  would.  1  ufed  often  to  think,  hoW  in  Heaven,  this 
fweet  principle  (hould  freely  and  fully  vent  and  etfprefs  itfelf. 
Heaven  appeared  tome  exceeding  delightful  as1  a  world  of -love. 
It  appeared  to  me,  that  all  happinds  con li lied  in  living  in 
pure,  humble,  heavenly,  divine  love. 

I  remember  the  thoughts  1  ufed'  then  to  have  of  holinefs. 
I  remember  1  then  laid  foitie'.imes  to  ni)  felf,  I  do' certainly 
know  that  I  love  holinefis,  fuch  as  the  gofpel  prefcribes.  It 
appeared  tb  me,  there  was  nothing  in  it  but  what  was  ravifrr- 
ingiy  lovely.  It  appeared  tome,  to  be  the  higheft  beauty  and 
amiableiiefs,  above  all  other  beauties  :  that  it  Was  a  divine 
beauty  ;  far  purer  than  any  thing  here  upon  earth  ;  and  that 
eve-y  thing  elfe,  was  like  mire,  filth  and  defilement,  in  corn- 
pa  rifon  of  it. 

Holinefs,  as  I  then  wrote  down  fome  of  my  Contemplations 
on  it,  appeared  to  me  to  be  of  a  fweet,  pleafant,  charming, 
ferene,  cairn  nature.  It  feemed  to  me,  it  brought  aii  inexprefii- 
ble  purity,  brightness,  pcacefulnefs  and  ravifhment  to  the 
foul  :  and  that  it  made  the  foul  like  a  field  or  garden  of  God, 
with  all  manner  of  pleafant  flowers  ;  that  is  alf  pleafant,  de 
lightful  and  undilturbed  ;  enjoying  a  fwedt  c^lm,  and  the 
gently  vivifying  beams  of  the  fun.  The  foul  of  a' true  chrif- 
tian,  as  I  then  wrote  my  meditations,  appeared  like  fuch  a 
little  white  flower,  as  we  fee  in  the  fpring  of  the  year  ;  low 
and  humble  on  the  ground,  opening  it's  hofoni,  to  receive  th£ 
pleafant  beams  of  the  fun's  glory  ;  rejoicing  as  it  were,  in  a 
calm  rapture  ;  difTufing  around  a  fweet  fra'grancy  ;  {landing 
peacefully  and- lovingly,  in  the  midft  of  other  flowers  round 
about;  all  in  like  manner  opening  their  bofoms,  to  drink  iii 
the  light  of  the  fun. 

There  was  no  part  of  creature-holinefs,  that  I  then,  and  at 
other  times,  had  fo  great  a  fenfe  of  the  lovelinefs  of,  a's  humili 
ty,  brok^nnefs  of  heart  and  poverty  of  fpirit  :  and  there  was 
nothing  that  I- had  fuch  .a  fpirit  to  long  for.  My  heart  as  it 
were  panted  after  this,  to  lie  low  .before  God,  and  in  the  dufl ; 
that  I  might  be  nothing,  arid  that' God  might  be  all  ;  that  I 
might  become  as  a  little  child. 

While  I  -was  there  at  New- York,  I  fomefimes  was  much 
afFefted  with  reflexions  on  my  paft  life,  conficle'ring  how  late 
it  was,  before  I  began  to  be  truly  religious  ;  and  how  wicked 
ly  I  had  live'd  till  then  :  and  once  fo  as  to  weep  abundantly, 
and  for  a  considerable  time  together.  On 


5^  .:       The  L-rr  E  of  the -.Reverend 

•  Qn  January  12,  1722 — 3.  I  made  a  folemn  dedication  of 
myfelf  to  God,  and  wrote  it  down  ;  giving  up  myjeif,  and 
all  that  I  had  to  God  .;  to  be  for  the  futuie  in  no  refpecl  my 
own;  to  a£i  as  one  thai  had  no  right  to  himfelf,  in  any  refpeci:. 
Arid  folemnly  vowed  to  take  God  for  my  whole  portion  and 
felicity  ;  looking  on  nothing  eife  as  any  part  of  my  happinefs, 
Jior  acting  as  if  it  were  :  and  his  law  ior  the  conftant  rule  of 
iny  obedience  :  engaging  to  fight  with  all  my  might,  againft 
the  world,  the  fie  in  and  the  devil,  to  the  end  of  my  life. 
But  have  rea fun  to  be  infinitely  humbled,  when  I  confider, 
how  much  I  'have  failed  of  anfwcririg  my  obligation. 

I  had, then  abundance  of  fweet  religious  converfation  in  the 
family  where  I  lived,  with  Mr.  John  Smith,  and  his  pious 
mother.  My  heart  was  knit  in  affection  to  thofe,  in  whom 
were  appearances  of  true  piety  ;  and  I  could  bear  .the;  thoughts 
of  no  other  companions,  but  fuch  as  were  holy,  and  the  dif- 
ciples  of  the  bleifed  Jtfus. 

I  had  great  longings  for  the  advancement  of  C brill's 
kingdom  in  ihe  world.  Mv.  fecret  prayer  u fed  to  be  in  great 
part  taken  up  in  praying  for  it:  If  I  heard  the  leaft;  hint 
of  any  thing  that  happened  in  any  part  of  the  world,  that  ap 
peared,  to  me,  in  fonic  refpeci  Brother,  to  have  a  favorable 
afpeft  on  the  intereft  of  Cin  ill's,  kingdom,  my  foul -eagerly 
catched.at.it ;  and  it  would  much  animate  and  refreih  me.  I 
Hied  to  be  earneft  to  read  public  news-letters,  mainly  for  that 
end  ;  to  fee  if  I  could  not  find  fome  news  favorable  to  the 
intereft  of  religion  in. the, world. 

I  very  frequently  ufed  to  retire  into  a  folitary  place,  on  the 
banks  of  Hudfon's  river,  at  fome  diftance  from  the  city,  for 
contemplation,  on  divine'  thing.s,  and  fecret  converfe  with 
God ;  and  had  many  fweet  hours  there.  Sometimes  Mr, 
Smith  and.  I  walked  there  together,  to  converfe.  of  the  things 
ofGoci  ;  and  our  conyerfution  ui^d  much  to  ti'^n-on  the  ad-r 
vancement  of.  C'nri ft '.s'  kingdom  in  the  world,  .and  the  glori 
ous  things  that  God  would  accompliPri  for  his  church  in  the 
latter  d.ays. 

I  had  then,  and  at  other  times,  the  greateft  delight  in  the 
holy  fcriptures,  of  any  book  whcUi'bever.  Oftentimes  in 
reading  it,  every  word  fecmc-d  to  touch  my  heart.  I  felt  an 
harmony  between  fomcthing  in  my  heart,  and  thofe  fweet  and 
powerful  words.  I  feemed  often  to  fee  fo  much  light,  exhibit- 
<^cl  by  cvt>.ry  fcntence,  and  fuch  a  rtfrcfhing  ravifhing  food 

'  communicated, 


Mr.   J  Q  X  A  T  II  A  N    E  D  W  A  R  D  S.  £;j 

communicated,,  that  I-could  riot;  get  along  in  reading.  Ufed 
oftentimes  to  dwell  long  on  one  ientcncc,  to  fee  the  wonders 
contained  in  it  ;  and  yet  alnaofi  every  ientence  feemed  to  be 
full  of  wonders. 

L came  away  from  New-York  in. the  month  of  April,  1723, 
and  had  a  'moil,  bitter  parting  with  Madam  Smith  and  her  fon. 
My  heart  teemed -to  fink  within  me,  at  leaving  the  family  and 
city,  where  I. had. enjoyed  fo  many  fweei  and  pleafant  days.  I 
wcnt  from  New-York  to  Weathersueld  by  water.  As  I  failed 
away,  I  kept  fight  of  the  city  as  long  as  1  could  ;  and  when  I 
was  OLU  of  fight,  of  it,  it  would  affect  me  much  to  look  that 
way,  with  a  kind  of  melancholy  mixed  with  fweetnefs.  How 
ever,  tlrat  night  alter  this  lorrowful  parting,  I(  was  greatly  com- 
for-red  in  God  at  Welicheiter,  where,  we  went  afhore  to  lodge  - 
end-  had  a  pieafant  time  of  it  all  the  voyage  to  Saybrook.  It 
was  fweet  to  me  to  think  of  meeting  dear  chriftians  in  Heaven, 
where  we  fliould  never,  part  more.  At  Saybrook  we  went 
amore  to  lodge  on  Saturday, , and  there  kept  Sabbath  ;  where  I 
had  a  fweet  and  refrefhing  feafon,  walking  alone  in  the  fields. 

After  I  came  home  to  Windfor,  remained  much  in  alike 
frame,  of  my  mind,  as  I- had  been  in  at  New- York  ;  but  only 
iome  times  felt  my  heart  re:idy-  to  fink,  with  the  thoughts  or. 
my  friends  at.  NewrYork.  And  my  refuge  and  fupport  was  in 
contemplations  on  the  heavenly  Hate  ;  as  I  find  in  my  diary  of 
May  i,  1723.  It  was  my  comfort  to  think  of  that  Hate,  where 
there  is  fulnefs  of  joy  ;  where  reigns  heavenly,  fweet,  calm 
and  delightful  love,  without  alloy;  where  there  are  continu 
ally  the  dearell  expreflions  of  this  love;  where  is  the  enjoy -' 
rnent  of  the  perfons  loved,  without  ever  parting  ;  where  thefe 
perfons  that  appear  fo  lovely  in  this  world,  will  really  be  inex-' 
preflibly  more  lovely,  and  full  of  love  to  us.  And  how  fweetly 
will  the  mutual  lovers  join  together  to  fing  the  praifes  of  God 
and  the  Lamb  !  How  full  will  it  fill  us  with  joy,  to  think,  that 
this  enjoyment,  thefe  fweet  excrcifes  will  never  ceafe  or  come 
to  an  end  ;  but  will  lafi  to  all  eternity  ! 

Continued  much  in  the  fame  frame  in  the  general,  that  I 
had  been  in  at  New-York,  till  I  went  to  New-Haven,  to  live 
there  as  tutor  of  the  college  ;  having  one  fpecial  feafon  of  un 
common  fweetnefs  :  particularly  once  at  Bolton,  in  a  journey 
from  Bolton,  walking  out  alone  in  the  fields.  After  I  went  to 

New- 


54  The  L  i  F  £  of  the  Reverend 

^Jew- Haven,  I  funk  in  religion  ;  my  mind  being  diverted  from 
my  eager  and  violent  piwfuhs  after  hohnefs,  by  fome  affairs 
fhat  greatly  perplexed  and  diilracied  my  mind. 

In  September,  1725,  was  taken  ill  at  New-Haven  ;  and  en- 
favoring  to  go  home  to  Windior,  was  fo  ill  at  the  North 
Village,  that  1  could  go  no  further  :  where  I  lay  fick-tor  about 
a  quarter  of  a  year.  And  in  this  fickncls,  God  was  plealed  to 
vifit  me  again  with  the  fvveet  influences  of  his  fpirit.  My  mind 
was  greatly  engaged  there  on  divine,  pleafant  contemplations, 
and  longings  of  foul.  I  obferved  that  thole  who  watched  with 
me,  would  often  be  looking  out  for  the  morning,  and  fecmed 
fo-\viHi  for  it.  Which  brought  to  my  mind  thofe  words  of 
the'  Pfalmiit,  which  my  foul  with  fweetnefs  made  its'  own  lan 
guage.  "  My  foul  waiteth  for  the  Lord,  more  than  they  that 
tt'  watch  for  the  morning1,  I  fay,  more  than  they  that  watch 
^  for  the  morning."  And  when  the  light  of  die  morning  came, 
and  the  beams  of  the  fun  came  iri  at  the- windows,  it  reirefhed 
rtiy  foul  from  one  morning  to  another.  It  feemed  to  me  to  be 
fome  image  of  the  fweet  light  of  God's  glory. 

I  remember,  about  thai  time,  I  ufe$  gre'a-'tly  to"  long  for  the 
converfion  of  fome  that  I  was  concerned- with*  It  1'ec tried  to 
me,  I  could  gladly  honor  thern,  and  with  delight  be  a  fervant  to 
them,  and  lie  at  their  feet,  if  they  were  but  truly  holy. 

But  fome  time  after  this,  I  was  again  greatly  diverted  in  m^ 
mind,  with. fome  temporal  concerns,  that  exceedingly  took  up 
my  thoughts,  greatly  to  the  wounding  of  my  foul ;  and  \\ent 
on  through  various  exercifes,  thai  it  would  be  tedious:  to'  relate^ 
that  gave  me  much  more  experience  of  rny  own  heart,  than 
ever  I  had  before. 

Since  I  came  to  this  town,  [Northampton]  I  have  often  had 
fweet  complacency  in  God,  in  views  of  his-  glorious  pedetri-. 
OTIS,  and  the  excellency. of  Jefus  Chriir.  God  has  appeared  to 
me.  a  glorious  and  lovely  Being,  chiefly  on  the  accc.unt  of  his 
hoiiftlls.  The  holinefs  of  Godhas  always  appeared  to  me  the  iroft 
lovely.  t>f  all  his  attributes.  The  doftrines  of  God's  abfolute 
fovcreignty,  and  free  grace,  in  (hewing  mercy  to  whom  he  would 
mew  mercy;  and  man's  abfolute  dependance  on  the  operations 
of  God's  holy  fp'irit,  have  very  often  appeared  to  me  as  fvveet 
and  glorious  doFfrines.  Thefe  doclrines  haxre  been  much  my 
delight,  God's  fovereignty  has  ever  appeared  to  me,  as  great 

part 


Mr.   J  O  N  A  T  H  A  N   E  D  W  A  R  D  S.  §$ 

part  of  bis  glory.  It  has  often  been  fweet  to  me  to  go  to  God, 
and  adore  him  as  a  fovereign  God,  and  aik  fovereign  mercy  of 
Him. 

I  have  loved  the  doctrines  of  the  gofpel :  They  have  been 
to  my  foul  like  green  paftures.  The  gofpel  has  feemed  tome 
to  be  -the  richeft  treafure  ;  the  treafure  that  I  have  moil  d-efhed 
and  longed  that  it  might  dwell  richly  in  me.  The  way  of  fai- 
vation  by  Chnft,  has  appeared  in  a  general  way,  glorious  and 
excellent,  and  moft  pleatant  and  beautiful.  It  has  often  feem 
ed  to  me,  that  it  would  in  a  great  meafure  fpoil  Heaven,  to  re 
ceive  it  in  any  other  way.  That  text  has  often  been  affecting 
and  delightful  to  me,  Ifai.  xxxii.  2.  "  A  man  (hall  be  an  hiding 
"  place  from  the  wind,  and  a  covert  from  the  temped,"  &c. 

It  has  ofieu  appeared  fweet  to  me,  to  be  united  to  Chnft  ;  to 
have  Him  for  my  head,  and  to  be  a  member  of  his  body:  and 
alfo  to  have  Chrift  for  my  teacher  and  prophet.  I  very  often 
think  with  fweetnefs  and  longings  and  pantings  of  foul,  of  be 
ing  a  little  child,  taking  hold  of  Chrift,  to  be  led  by  Him  thro* 
the  wildernefs  of  this  world.  That  text,  Matt,  xviii.  at  the 
beginning,  has  often  been  fweet  to  me,  "Except  ye  be  cori- 
**  verted,  and  become  as  little  children,  &c."  I  love  to  think 
of  coming  to  Chrift,  to  receive  falvation  of  him,  poor  in  fpirit, 
and  quite  empty  of  felf ;  humbly  exalting  Him.alorie;  cut  en 
tirely  off  from  my  own  root,  and  to  grow  into,  and  out  of  Chrilt, 
to  have  God  in  Chrift  to  be  all  in  all ;  and  to  live  by  faith  on 
the  Son  of  God,  a  life  of  humble,  unfeigned  confidence  iii 
Him.  That  fcripture  has  often  been  fweet  to  me,  Pfal.  cxv. 
i.  "Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name 
"  give  glory,  for  thy  mercy,  and  for  thy  truth's  fake."  And 
thofe  words  of  Chrift,  Luke  x.  21.  "  In  that  hour  Jefus  rejoi- 
44  ced  in  fpirit,  and  faid,  I  thank  thee,  O  Father,  Lord  of  Hea- 
'*  ven  and  earth,  that  thou  haft  hid  thefe  things  from  the  wife 
"  and  prudent,  and  haft  revealed  them  unto  babes :  even  f<> 
"  Father,  for  fo  it  feemed  good  in  thy  fight."  That  Sovereign 
ty  of  God  that  Chrift  rejoiced  in,  feerned  to  me  to  be  worthy 
to  be  rejoiced  in  ;  and  that  rejoicing  of  Chrift,  feemedto  ine  to 
fliew  the  excellency  of  Chrift,  and  the  fpirit  that  he  was  of. 

Sometimes  only  mentioning  a  fingle  word,  caufes  my  h^.uri 
to  burn  within  me:  or  only  feeing  th*  name  of  Chrift,  or  tho 
name  of  fome  attribute  of  God.  And  God  has  appeared  glo 
rious  to  me,  on  account  of  the  timity.  It  has  made  me  havq 
exalting  thoughts  of  God,  that  he  Sptbfilts  in  thrse  perfoii-5 ; 
lather,  Son,  and  HoJv  Ghcft,  T  'he 


^56  .         The-  LIFE  of  the  Reverend    \ 

The  fweeteft  joys  and  delights  I  have: experienced,  have  not 
been  thofe  that  have  arifen  from  a  hope  of  my  own  good  efb.e  ; 
but  in  a  direct  view  of  the  glorious  things  of  the  gofpci. 
When  I  enjoy  this  iwcetnefs,  it  feems  ,to  cany  me  above  the 
thoughts  of  my  own  fafe  elhue..  IL  fecms  at  fuch  tin:es.a  lofs 
,that  I  cannot  bear,  to  take  off  my  eye  from  the  glorious, '.plea- 
fan  t  obje8  I  behold  without  me,  to  turn  my  eve  in  upon  myicif 
and  my  own  good  ellate. 

V.  .  My  heart  has  been  much  on  the  advancement  of  Chrift's 
.kingdom  in  the  world.  The  hiftories  of  the  paft  advancement 
•of  Chriil's  kingdom,  have  been  fweet  to  me.  When  I  ha\e 
read  hiftories  of  pall  ages,  the  pleafanteft  thing  in  all  my  read 
ing  has  been,  to  read  of  the  kingdom  of  Chriit  being  promoted. 
And  when  1  have  expe&ed  in  my  reading,  to  come  to  any  fuch 
.thing,  I  have  lotted  upon  it  all  the  way  as  I  read.  And  my 
mind  has  been  much  entertained  and  delighted,  with  the 
fcripture  promifes  and  prophecies,  of  the  future  glorious  ad- 
'vancemcnt  of  Chrifl's  kingdom  on  earth. 

I  have  fometimes  had  a  fenfe  of  the  excellent  fulnefs  of 
Chriil,  and  his  meetnefs  and  fuitablenefs  as  a  Saviour;  where 
by  he  has  appeared  to  me,  far  above  all,  the  chief  of  ten  thou- 
fands.  And  his  blood  and  atonement  has  appeared  fweet,  and 
.his  righteoufnefs  fweet ;  which  is  always  accompanied  with 
an  ardency  of  fpirit,  and  inward  ftrugglings  and  breathings  and 
groanings,  that  cannot  be  uttered,  to  be  emptied  of  myfelf,  and 
fwallowed  up  in  Chrift. 

Once,  as  I  rid  out  into  the  woods  for  my  health,  Anno  1737  ; 
and  having  lit  from  my  horfe  in  a  retired  place,  as  my  manner 
commonly  has  been,  to  walk  for  divine  contemplation  and 
prayer  ;  I  had  a  view,  that  for  me  was  extraordinary,  of  the 
glory  of  the  Son  of  God  ;  as  mediator  between  God  and  man  ; 
and  his  wonderful,  great,  full,  pure  and  fweet  grace  and  love, 
and  meek  and  gentle  condefcenfion.  This  grace,  that  appeared 
to  me  fo  calm  and  fweer,  appeared  great  above  the  Heavens. 
The  perfon  of  Chriir.  appeared  ineffably  excellent,  with. an  ex- 
,  cellency  great  enough  to  fwallow  up  all  thought  and  concepti 
on.  Which  continued,  as  near  as  I  can  judge,  about  an  hour  ; 
v.'hich  kept  rne,  the  greater  part  of  the  time,  in  a  flood  of  tears, 
and  weeping  aloud.  I  felt  withal,  an  ardency  of  foul  to.  be, 
•what  I  know  not  otherwife  ho'w  to  exprefs,  than  to  Le  emp 
tied  and  annihilated  ;  to  lie  in  the  dull,  and  to  be  full  ol  Chrift 
ylone  ;  to  love  him  wi'l?  a  holy  and  pure  love  ;  to  trufl  in  him,; 

to 


Mr.  JONATHAN    EDWARDS.  §'f 

live  upon  him  ;  to  ferve  and  follow  him,  and  to  be  totally  wrapt 
up  in  the  fulnefs  of  Chriit ;  and  to  be  perfectly  fanftified  and 
made  pure,  with  a  divine  and  heavenly  purity.  I  have  feve- 
ral  other  times,  had  views  very  much  of  the  fame  nature,  and 
that  have  had  the  fame  effecis. 

I  have  many  times  had  a  fenfe  of  the  glory  of  the  third  per- 
fon  in  the  Trinity,  in  his  office  of  fanttifier  ;  in  his  holy  ope 
rations  communicating  divine  light  and  life  to  the  foul.  God 
in  the  communications  of  his  holy  Spirit,  has  appeared  as  an 
infinite  fountain  of  divine  glory  and  fweemefs  ;  being  full  and 
fufficient  to  fill  and  fatisfy  the  foul :  pouring  forth  itfelf  in 
Tweet  communications,  like  the  fun  in  its  glory,  fweetly  and 
pleafantly  diffufing  light  and  life* 

I  have  fometimes  had  an  affecling  fenfe  of  the  excellency  of 
the  word  of  God,  as  a  word  of  life  ;  as  the  light  of  life  ;  a 
fweet,  excellent,  life-giving  word  :  accompanied  with  a  thirft- 
ing  after  that  word,  that  it  might  dwell  richly  in  my  heart. 

I  have  often  fmce  I  lived  in  this  town,  had  Very  afFecling 
views  of  my  own  fmfulnefs  and  vilenefs ;  very  frequently  fo  as 
to  hold  me  in  a  kind  of  loud  weeping,  fometimes  for  a  confi- 
derable  time  together  :  fo  that  I  have  often  been  forced  to  fhut 
myfelf  up.  I  have  had  a  vailly  greater  fenfe  of  my  own  wick- 
ednefs,  and  the  badnefs  of  my  heart,  fince  my  converfion,  than, 
ever  I  had  before.  It  has  often  appeared  to  me,  that  if  God 
fhould  mark  iniquity  againfl  me,  I  mould  appear  the  very  worft 
of  all  mankind  ;  of  all  that  have  been  fince  the  beginning  of  the 
•world  to  this  time  :  and  that  I  fhould  have  by  far  the  loweit 
place  in  hell.  When  others  that  have  come  to  talk  with  me 
about  their  foul  concerns,  have  expreffed  the  fenfe  they  have 
had  of  their  own  wickednefs,  by  faying  that  it  feerned  to  them 
that  they  were  as  bad  asfthe  Devil  himfelf ;  I  thought  their 
expreffions  feemed  exceeding  faint  and  feeble,  to  reprcfent  my 
wickednefs.  I  thought  I  fhould  wonder,  that  they  fbould  con 
tent  themfelves  with  fuch  expreffions  as  thefe,  if  I  had  any  rea- 
fon  to  imagine,  that  their  fin  bore  any  proportion  to  mine.  It 
feemed  to  me,  I  fhould  wonder  at  my  felf,  if  I  ihould  exprefs 
•my  wickednefs  in  fuch  feeble  terms  as  they  did. 

My  wickednefs,  as  I  am  in  myfelf,  has  long  appeared  to  me 
perfectly  ineffable,  and  infinitely  fwallowing  up  all  thought  and 
imagination  ;  like  an  infinite  deluge,  or  infinite  mountains  over 
my  head.  I  know  not  how  to  exprefs  better,  what  my  fin* 
appear  to  rnc  to  be,  than  by  heaping  infinite  upon  infinite,  and 

H  multiplying 


^8  the    LIFE    of  ike  Reverend 

multiplying  infinite  by  infinite.  I  go  about  very  often,  for  this 
many  years,  with  thefe  expreilions  in  my  mind,  and  in  my 
mouth,  "  infinite  upon  infinite — infinite  upon  infinite  !"  When 
I  look  into  my  heart,  and  take  a  view  of  my  wickednefs,  it 
looks  like  an  abyis  infinitely  deeper  than  hell.  And  it  appears 
to  me,  that  were  it  not  for  free  grace,  exalted  and  raifed  up  to 
the  infinite  height  of  all  the  fulnefs  and  glory  of  the  great  JE 
HOVAH,  and  the  arm  of  his  power  and  grace  ftretched  forth, 
in  all  the  majefty  of  his  power,  and  in  all  the  glory  of  his  fo- 
vereignty  ;  I  'fhouid  appear  funk  down  in  my  fins  infinitely 
below  hell  itfelf,  far  beyond  fight  of  every  thing,  but  the  pier 
cing  eye  of  God's  grace,  that  can  pierce  even  down  to  fuch  a 
depth,  and  to  the  bottom  of  fuch  an  abyfs. 

And  yet,  I  am  not  in  the  lead  inclined  to  think,  that  I  have 
a  greater  conviction  of  fin  than  ordinary.  It  feems  to  me,  my 
conviction  of  fin  is  exceeding  fmall,  and  faint.  It  appears  to 
me  enough  to  amaze  me,  that  I  have  no  more  fenfe  ot  my  fin. 
I  know  certainly,  that  I  have  very  little  fenfe  of  my  finfulnefs. 
That  my  fins  appear  to  me  fo  great,  do  not  fecm  to  me  to  be, 
becaufe  I  have  fo  much  more  conviction  of  fin  than  other  chri- 
ftians,  but  becaufe  I  am  fo  much  worfe,  and  have  fo  much  more 
wickednefs  to  be  convinced  of.  When  I  have  had  thefe  turns 
of  weeping  and  crying  for  my  fins,  I  thought  I  knew  in  the 
time  of  it,  that  my  repentance  was  nothing  to  my  fin. 

I  have  greatly  longed  of  late,  for  a  broken  heart,  and  to  lie 
low  before  God.  And  when  I  aik  for  humility  of  God,  I  can 
not  bear  the  thoughts  of  being  no  more  humble,  than  other 
chriftians.  It  feems  to  me,  that  though  their  degrees  of  humi 
lity  may  be  fuitable  for  them  ;  yet  it  would  be  a  vile  felf-exal- 
tation  in  me,  not  to  be  the  lowed  in  humility  of  all  mankind. 
Others  fpeaking  of  their  longing  ^o  be  humbled  to  the  dufr. 
Though  that  may  be  a  proper  expreilion  for  them,  I  always 
think  for  myfelf,  that  I  ought  to  be  humbled  down  below  hell. 
It  is  an  exprefTion  that  it  has  long  been  natural  for  me  to  ufc 
in  prayer  to  God.  I  ought  to  lie  infinitely  low  before  God. 

It  is  affecting  to  me  to  think,  how  ignorant  I  was,  when 
I  was  a  young  chriftian,  of  the  bottomlefs,  infinite  depths  oi 
wickednefs,  pride,  hypocrify  and  deceit  left  in  my  heart. 

I  have  vaftly  a  greater  fenfe  of  my  univerfal,  exceeding  de 
pendence  on  God's  grace  and  ftrength,  and  meer  good  pleafure, 
of  late,  than  I  ufed  formerly  to  have  ;  and  have  experienced 
more  of  an  abhorrence  of  my  own  righteoufnefs.  The  thought 
of  any  comfort  or  joy,  arifing  in  me,  on  any  coniideration,  or 

reflection 


Mr.    JONATHAN    EDWARDS.  59 

refk'&ion  on  my  own  amiablenefs,  or  any  of  my  performances 
or  experiences,  or  any  goodnefs  of  heart  or  life,  isnaufeous  and 
deteuable  to  me.  And  yet  I  am  greatly  airlifted  with  a  proud 
and  felf-righteous  fpirit ;  much  more  fenfibly,  than  I  ufed  to 
be  formerly.  I  fee  that  ferpent  rifmg  and  putting  forth  it's 
head,  continually,  every  where,  all  around  me. 

Though  it  feems  to  me,  that  in  fome  refpe&s  I  was  a  far 
better  chriftian,  for  two  or  three  years  after  my  firft  ccnverfion, 
than  I  am  now  ;  and  lived  in  a  more  conftant  delight  and  plea- 
fure  :  yet  of  late  years,  I  have  had  a  more  full  and  conftant  fenfe 
of  the  abfolute  fovereignty  of  God,  and  a  delight  in  that  fove- 
reignty  ;  and  have  had  more  of  a  fenfe  of  the  glory  of  Chrift,. 
as  a  mediator,  as  revealed  in  the  gofpel.  On  one  Saturday 
night  in  particular,  had  a  particular  diicovery  of  the  excellency 
of  the  gofpel  of  Chrift,  above  all  other  doctrines  ;  fo  that  I  could 
not  but  fay  to  my  felf ;  "  This  is  my  chofen  light,  my  chofen 
41  doclrine:"  and  of  Chrift,  "  This  is  my  chofen  prophet/'  It 
appeared  to  me  to  be  fweet  beyond  all  expreiiion,  to  follow  Chrift, 
and  to  be  taught  and  enlightened  and  inftrucled  by  him  ;  to 
learn  of  him,  and  live  to  him. 

Another  Saturday  night,  January  1738 — 9,  had  fuch  a  fenfe, 
how  fweet  and  bleifed  a  thing  it  was,  to  wralk  in  the  way  of  du 
ty,  to  do  that  which  was  right  and  meet  to  be  done,  and  agreea 
ble  to  the  holy  mind  of  God  ;  that  it  caufed  me  to  break  forth 
into  a  kind  of  a  loud  weeping,  which  held  me  fome  time ;  fo 
that  I  was  forced  to  (hut  myfelf  up,  and  faften  the  doors.  I 
could  not  but  as  it  were  cry  out,  "  How  happy  are  they  which 
"  do  that  which  is  right  in  the  fight  of  GOD  !  They  are  blef- 
"  fed  indeed,  they  are  the  happy  ones  !  I  had  at  ths  lame  time, 
a  very  afFecling  fenfe,  how  meet  and  fuitable  it  was  that  God 
mould  govern  the  world,  and  order  all  things  according  to  his 
own  pleafure  ;  and  I  rejoiced  in  it,  that  God  reigned,  and  that 
his  will  was-done. 


PART 


The    L  i  F  E    of  the   Reverend 


PART    III, 

Containing  a  Hiftory  of  his  Life  from  his  ENTERING  on  the 
Work  of  the  Miniltry,  unto  his  DEATH. 


SECTION     I. 
His  GENERAL  MANNER  of  LIFE. 

MR.  EDWARDS  made  a  fecret  of  his  private  devotion,  and 
therefore  it  cannot  be  particularly  known  :  though  there  is 
much  evidence,  that  he  was  punctual,  conftant  and  frequent  in 
fecret  prayer,  and  often  kept  days  of  failing  and  prayer  in  fecret ; 
and  fct  apart  time  for  ferious,  devout  meditations  on  fpiritual 
and  eternal  things,  as  part  of  his  religious  exercife  in  fecret.  It 
appears  by  his  diary  that  in  his  youth  he  determined  to  attend 
fecret  prayqr  more  than  twice  a  day,  when  circumftances  would 
allow.  He  was,  fo  far  as  it  can  be  known,  much  on  his  knees 
in  fecret,  and  in  devout  reading  God's  word,  and  meditation, 
upon  it.  And  his  conftant,  folemn  converfe  with  God  in  thefe 
exercifes  of  fecret  religion  made  his  face,  as  it  were,  to  mine  be 
fore  others.  His  appearance,  his  countenance,  words  and  whole 
demeanor,  (though  without  any  thing  of  aiieded  grimace  and 
four  aufterity)  was  attended  with  a  ferioufnefs,  gravity  and  fo- 
Jemnity,  which  was  the  natural  genuine  indication  and  expref- 
dfion  of  a  deep,  abiding  fenfe  of  divine  things  on  his  mind,  and 
of  his  living  conftantly  in  the  fear  of  God. 

Agreeable  fro  his  refolutions,  he  was  very  careful  and  abfte- 
mious  in  eating  and  drinking  ;  as  dcubtlefs  it  was  neceffary  fb 
great  a  fludent,  and  a  perfon  of  fo  delicate  and  tender  a  bodily 
make  as  he  was,  fhould  be,  in  order  to  be  comfortable  ?.nd  ufe- 
ful.  When  he  had,  by  careful  obfervation,  found  '"'.at  kind, 
and  what  quantity  of  diet,  beft  fuited  his  conftitution,  and  ren 
dered  hirn  moft  fit  to  purllie  his  work,  he  was  very  ftrift  and 
exaft  in  complying  with  it;  and  in  this  refpecl:  lived  by  rult\. 
and  herein  coiiftantly  pratlifed  great  felf-denial :  Which  he 
alfo  did  in  his  conftant  early  rifing,  in  order  to  redeem  time 
for  his  itudy.  He  ufed  himfelf  to  rife  by  four  or  between  fou? 
ftiid  five  in  the  mornin. 


Air.  JONATHAN    E  D  w  A  R  D  s.  61 

Though  he  was  of  a  tender  and  delicate  confti union,  yet  few 
{Indents  are  capable  of  clofe  application  more  hours  in  a  day 
than  he.  He  commonly  fpent  thirteen  hours  every  day  in  his 
fludy.  His  moil  ufual  diverfion  in  the  fummer  was  riding  on 
horleback  and  walking.  He  would  commonly,  unlefs  diverted 
by  company,  ride  two  or  three  miles  after  dinner  to  iome  lone 
ly  grove,  where  he  would  di /'mount  and  walk  a  while.  At 
which  times  he  generally  carried  his  pen  and  ink  with  him,  to 
note  any  thought  that  mould  be  fuggefted,  which  he  chofe  to 
retain  and  purfiie,  as  what  promifed  fome  light  on  any  impor 
tant  fubjecl.  In  the  winter  he  was  wont  almoft  daily  to  take 
an  ax  and  chop  wood  moderately  for  the  fpace  of  half  an  hour 
or  more. 

He  had  an  uncommon  thirft  for  knowlege,  in  the  purfuit  of 
which,  he   fpared  no   coft  nor  pains.     He  read  all  the  books, 
efpecially  books  of  divinity,  that  he  could  come  at,  from  wrhich 
he  could  hope  to  get  any  help  in  his  purfuit  of  knowlege.  And 
in   this,    he  confined    not  himfelf  to  authors  of  any  particular 
feel  or 'denomination  ;  yea  took   much  pains  to    come  at  the 
books  of  themoft  noted  writers,  who  advance  a  fcheme  of  divi 
nity  moft  contrary  to  his  own  principles.     But  he  iludied  the 
BIBLE  more  than  all  other  books,  and  more  than  moil  other 
divines  do.     His  uncommon  acquaintance  with  the  Bible  ap 
pears  in  his  fermons,  and  in  moft  of  his  publications  :  and  his 
great  pains  in  ftudying  it  are  rnanifeft  in  his  manufcript  notes 
upon  it ;  of  which  a  more   particular   account   may  be  given 
hereafter.     He   took    his    religious  principles  from  the  Bible, 
and  not  from  any  human  fyilem  or  body  of  divinity.     Though 
his  principles  were  Calvinijlic,  yet   he  called  no  man,  father. 
He  thought  and  judged  for  himfelf,  and  was  truly  very  much 
of  an  original.     This   is  evident. by  what  he  publifhed  in  his 
life-time,  and  is  yet  more  fo    by  his  MSS.    Many  volumes  of 
which  he  has  left ;  and  the  reader  may  expecl  a  more  particu 
lar  account   of  them   in  the  fequel.     For  reading  was  not  the 
only    method    he  took  to  improve    his  mind ;  but  he  did  this 
much  by   writing;  without  which,   it  is  probable  no  Undent 
can    make  improvements  to  the  bell  advantage.     Agreeable  to 
refolution    nth,    he    applied    himfelf  with    all    his  might  to 
find  out   the  truth;  He  fearched  for  undcrftanding  and  know 
lege,  as  for  filver,  and  digged  for  it,  as  forbid  treafures.     Eve 
ry  thought   on  any  fubjecl,  which  appeared  to  him  worth  pur- 
fuing  and  preferring,  he  purfued,  as  far  as  he  then  could,  with 

his 


£2  The  L  I  F^.0/*  the   Reverend 

his  pen  in  his  hand.  Thus  he  was  all  his  days,  like  the  bufy 
bee,  collecting  from  every  opening  flower,  andftoring  up  a  flock 
of  knowlege,  which  was  indeed  fweet  to  him,  as  the  honey 
and  the  honey-comb.  And  as  he  advanced  in  years  and  in 
knowlege,  his  pen  was  more  and  more  employed,  and  his  rna- 
nufcripts  grew  much  falter  on  his  hands. 

He  was  thought  by  fome,  who  had  but  a  flight  acquaintance 
with  him  to  be  fliff  and  unfociable;  but  this  was  owing  to 
want  of  better  acquaintance.  He  was  not  a  man  of  many 
words  indeed,  and  wasfome-what  referved  among  Grangers,  and 
thofe  on  whofe  candor  and  friendfhip  he  did  know  he  could  re 
ly.  And  this  was  probably  owing  to  two  things.  Firft,  the 
ilricl  guard  he  fet  over  his  tongue  from  his  youth,  which  ap 
pears  by  his  refolutions,  taking  great  care  never  to  ufe  it  in  any 
way  that  might  prove  mifchievous  to  any;  never  to  fin  with 
Us  tongue.;  or  to  improve  it  in  idle,  trivial  and  impertinent 
talk,  which  generally  makes  up  a  great  part  of  the  converfa- 
tion  of  thofe  who  are  full  of  words  in  all  companies.  He  was 
fenfible  that  in  the  multitude  of  words  there  wanteth  not  Sin  : 
and  therefore  refrained  his  lips,  and  habituated  himfelf  to  think 
before  \\zjpoke,  and  to  propofe  fome  good  end  even  in  all  his 
words ;  which  led  him  to  be  above  many  others,  agreeable  to 
St.  James's  advice,  flow  to  /peak.  Secondly,  this  was  in  part 
the  effeft  of  his  bodily  confiiuuion.  He  poiTefled  but  a  com 
parative  fmall  flock  of  animal  life  :  his  animal  fpirits  were  low 
and  he  had  not  ftrength  of  lungs  to  fpare,  that  would  be  ne- 
celfary  in  order  to  make  him  what  would  be  called,  an  affable, 
facecious  gentleman,  in  all  companies.  They  who  have  a  great 
flow  of  animal  fpirits,  and  fo  can  fpeak  with  more  eafe  and  lefs 
expcnce,  may  doubtlefs  lawfully  practice  free  converfation  in 
all  companies  for  a  lower  end,  (e.  g.  to  pleafe  and  render  them- 
felves  acceptable)  than  he,  who  has  not  fuch  a  flock  to  expend 
upon.  It  becomes  him  to  referve  what  he  has,  for  higher  and 
more,  important  fervice.  Bcfides,  the  want  of  animal  fpirits 
lays  a  man  under  a  natural  inability  to  that  freedom  of  con 
verfation,  at  all  tirpes,  and  in  whatever  company  he  is  ;  which 
thofe  of  more  life  naturally  go  into  ;  and  the  greatefl  degree  of 
a  fociable  difpofuioa,  humility  and  benevolence,  will  not  re* 
move  this  obfiacle, 

He  was  not  forward  to  enter  into  any  difpute  among  flran- 
gers,  and  in  companies  where  were  perfons  of  different  fenti- 
merits;  as  he  was  fenfible  thai  fuch  difpuies  are  generally  un 
profitable 


Mr.    JONATHAN    E  D  \v  A  R  D  s.  63 

profitable,  and  often  finful  and  of  bad  confequence ;  and  he 
thought  he  could  difpute  to  the  Left  advantage  with  his  pen  in 
his  hand  :  Yet  he  was  always  free  to  give  his  fentirnents  on 
any  fubjecl  propofed  to  him  ;  and  remove  any  difficulties  or 
objections  offered  by  way  of  enquiry,  as  lying  in  the  way  of 
what  he  looked  upon  to  be  the  truth.  But  how  groundlefs  the 
imputation  of  Jlijf  and  unfodablt  was,  his  known  and  tried 
friends  bed  knew.  They  alwas  found  him  eafy  of  accefs,  kind 
and  condefcending ;  and  though  not  talkative,  yet  affable 
and  free.  Among  fuch  whofe  candor  and  friendship  he  had 
experienced,  he  threw  off  the  referve,  and  was  moft  open  and 
free;  quite  patient  of  contradiction,  while  the  utmoft  oppofi- 
tion  was  made  to  his  fentirnents,  that  could  be  by  any  plaufible 
arguments  or  objections.  And  indeed,  he  was  on  ail  occafions 
quite  fociable  and  free  withal,  who  had  any  fpecial  bufinefs 
with  him. 

In  his  conduct  in  his  family  he  praclifed  that  confcientious 
exa&nefs  which  was  perfpicuous  in  all  his  ways.  He  main 
tained  a  great  efleem  and  regard  for  his  amiable  and  excellent 
confort.  Much  of  the  tender  and  kind  was  exprefiTed  in  his 
converfation  with  her  and  condu6l  towards  her.  He  was  wont 
frequently  to  admit  her  into  his  itudy,  and  converfe  freely  with 
her  on  matters  of  religion.  And  he  ufed  commonly  to  pray 
with  her  in  his  fludy,  at  leaft  once  a  day,  unlefs  fomething 
extraordinary  prevented.  The  time  in  which  this  ufcd  to  be 
commonly  attended,  was  juft  before  going  to  bed,  after  prayers 
in  the  family.  As  he  rofe  very  early  himfelf,  he  was  wont 
to  have  his  family  up  in  feafon  in  the  morning ;  after  which, 
before  the  family  entered  on  the  bufmcfs  of  the  day,  he  attend 
ed  on  family  prayers.  When  a  chapter  in  ti[ie  Bible  was  read, 
commonly  by  candle-light  in  the  winter  ;  upon  which  he  a  iked 
his  children  queftions  according  to  their  age  and  capacity;  and 
took  occafion  to  explain  fome  paiTages  in  it,  or  enforce^ any 
duty  recommended,  &c.  as  he  thought  mod  proper. 

He  was  careful  and  thorough  in  the  government  of  his 
children ;  and,  as  a  confequence  of  this,  they  reverenced, 
eiteemed  and  loved  him.  He  took  fpecial  care  to  begin  his 
government  of  them  in  feafon.  When  they  fir  ft  difcovered 
any  confiderable  degree  of  will  and  ftubbornnefs,  he  would  at 
tend  to  them  till  he  had  thoroughly  fubdued  them  and  brought 
them  to  fubmit.  And  fuch  prudent  thoiough  discipline,  ex- 
€rcifed  with  tlje  greateft  calmncfc,  sn<]  commonly  without 

ft  ri  king 


64  The  LIFE  of  the  Reverend 

Unking  a  blow,  being  repeated  once  or  twice,  was  generally 
fufficient  for  that  child;  and  effectually  eftablifhed  his  parental 
authority,  and  produced  a  chearful  obedience  ever  after. 

He  kept  a  watchful  eye  over  his  children,  that  he  might  ad- 
roonifh  them  of  the  firjl  wrong  ilep,  and  direct  them  in  the 
right  way.  He  took  opportunities  to  treat  with  them  in  his 
ftudy,  fingly  and  particularly  about  their  own  foul's  concerns  ; 
and  to  give  them  warning,  exhortation  and  direction,  as  he 
law  occafion.  He  took  much  pains  to  in  fir  u  ft  them  in  the 
principles  of  religion  ;  in  which  he  made  ufe  of  the  Afftmbly's 
Shorter  Catechijm  :  not  meerly  by  taking  care  ihat  they  learned 
it  by  heart;  but  by  leading  them  into  an  underftanding  of  the 
<lo6trine?  therein  taught,  by  afking  them  queftions  on  each  an- 
fwer,  and  explaining  it  to  them.  His  ufual  time  to  attend 
this  was  on  the  evening  before  the  fabbath.  And  as  he  believ 
ed  that  the  Sabbath  or  holy  time  began  at  fun-fet  the  evening 
before  the  day,  he  ordered  his  family  to  finifh  all  their  fecular 
bufmefs  by  that  time  or  before;  when  they  were  all  called  to 
gether,  and  a  pfalm  was  fung  and  prayer  attended,  as  an  intro- 
duclion  to  the  fanctifying  the  Sabbath.  This  care  and  exacl:- 
nefs  effectually  prevented  that  intruding  on  holy  time,  by  at 
tending  on  fecular  bufmefs,  too  common  in  families  where  the 
evening  before  the  Sabbath  is  pretended  to  be  obferved. 

He  was  a  great  enemy  to  young  people's  imfeafonable  com 
pany-keeping  and  frolicking,  as  he  looked  upon  it  a  great  means 
of  corrupting  and  ruining  youth.  And  he  thought  the  excufe 
many  parents  make  for  tolerating  their  children  in  it,  (viz.  that 
it  is  the  cuftom,  and  others  children  pra&ife  it,  which  renders 
it  difficult,  and  even  impoilible  to  reftrain  theirs)  was  infuffici- 
ent  and  frivolous  :  and  manifefted  a  great  degree  of  ftupidity,  on 
fuppofition  the  practice  was  hurtful  and  pernicious  to  their  louls. 
And  when  fome  of  his  children  grew  up  he  found  no  difficulty 
in  retraining  them  from  this  pernicious  pradtice  ;  but  they  cheer 
fully  complied  with  the  will  of  their  parents  herein.  He  allow 
ed  not  his  children  to  be  from  home  after  nine  o'clock  at  night, 
when  they  went  abroad  to  ifee  their  friends  and  companions. 
Neither  were  they  allowed  to  fit  up  much  after  that  time,  in  his 
own  houfe,  when  any  came  to  make  them  u  vifit.  It  any  gen 
tleman  delired  acquaintance  with  his  daughters  ;  after  handfome- 
}y  introducing  himfelf,  by  properly  confulting  the  parents,  he 
was  allowed  all  proper  opportunity  for  it ;  a  room  and  fire  if 
needed  :  but  muit  not  intrude  on  the  proper  hours  of  reft  and 
lleep,  or  the  religion  and  order  of  the  family. 

He 


Mr,  J  O  N  A  T  H  A  to   £  13  \V  A  R  D  S^  6$ 

He  had  a  ftri£t  and  inviolable  regard  to  juftice  in  all  his  deal-, 
ings  with  his  neighbours,  and  was  very  careful  to  provide  for 
things  honed  in  the  light  of  all  men  ;  fo  that  fcarcely  a  man 
had  any  dealings  with  him,  that  was  not  confcious  of  hisup- 
rightneis*  He  appeared  to  have  a  facred  regard  to  truth  in  his 
words,  both  in  promifes  and  narrations,  agreeable  to  his  refolu- 
tiotis.  This  doubtlefs  was  one  reafon  why  he  was  not  fo  full 
of  words  as  many  are.  No  man  feared  to  rely  on  his  veracity. 

He  was  cautious  in  chufing  his  intimate  friends,  and  there 
fore  had  not  many  that  might  properly  be  called  fuch.  But  to 
them  he  fhewed  himfelf  friendly  in  a  peculiar  manner.  He  was 
indeed  a  faithful  friend,  and  able  above  moil  Others  to  keep  a 
fecret.  To  them  he  difcovered  himfelf  more  than  to  Others,  led 
them  into  his  views  and  ends  in  his  conduit  in  particular  inftan- 
ces :  by  which  they  had  abundant  evidence  that  he  well  uader- 
itooJ  human  nature  ;  and  that  his  general  rcfervednefs,  and  ma 
ny  particular  inftances  of  his  conduit,  which  a  ftranger  might 
impute  to  ignorance  of  men,  were  really  owing  to  his  uncom 
mon  knowlege  of  mankind* 

His  converfation  with  his  friends  was  always  favoty  and  pro 
fitable  :  In  this  he  was  remarkable,  and  almoft  imgular.— He 
was  not  wont  to  fpend  his  time  with  them,  in  fcandal,  evil- 
fpeaklno;  and  back-biting,  or  in  foolidi  jefting,  idle  chat,  and 
telling  itorics  :  But  his  mouth  was  that  of  the  juit,  which  bring- 
eth  forth  wifdom,  and  his  lips  difperfed  knowlege.  His  tongue 
was  as  the  pen  oi  a  ready  writer,  while  he  converfed  about  im 
portant,  heavenly,  divine  things,  which  his  heart  was  fo  full  of, 
in  fuch  a  natural  and  free  manner,  as  to  be  moft  entertain 
ing  and  inftm£tive  :  fo  that  none  of  his  friends  could  enjoy 
his  company  without  inftru£tion  and  profit,  unlefs  k  was  by 
their  own  fault. 

His  great  benevolence  to  mankind  difcovered  itfelf,  among 
other  ways,  by  the  uncommon  regard  he  mewed  to  liberality, 
and  charity  to  the  poor  and  diftrefied.  He  was  much  in  recom 
mending  this,  both  in  his  public  difcourfes  and  private  conver 
fation.  He  often  declared  it  to  be  his  opinion,  that  profefled 
chriftians,  in  thefe  days  are  greatly  deficient  in  this  duty ,  an4- 


much  more  fo,  than  in  moil  other  parts  of  external  chriitianity, 
He  oftc-n  obferved  how  much  this  is  fpokeri  of,  recommended 
and  encouraged  in  the  hoty  fcripture,  efpecially  in  the  New- 
Teftameni.  And  it  was  his  opinion,  that  every  particuJar 
church  ought  by  frequent  and  liberal  contributions,  to  maintain 
vk,  that  might  be  ready  for  rife  poor  and  necefiitous 


66  .     The  Lilt  of  the-  Reverend 

members  of  that  church  :  and  that  the  principal  bufmcfs  of  dea 
cons  is  to  take  care  of  the  poor  in  the  faithful  and  judicious 
diftribution  ,and  improvement  of  the  church's  temporals,  lodged 
in  their  hands.  And  he«did  not  content  himfelfwith  only  re 
commending  charity  to  others,  but  pradifed  it  much  himfelf: 
Though,  according  to  his  mailer's  advice,  he  took  great  care 
to  conceal  his  deeds  of  charity  ;  by  which  means  doubtlefsmoft 
of  his  alms-deeds  will  be  unknown  till  the  refurrection,  which 
if  known,  would  prove  him  to  be  as  great  an  inltance  of  charity 
as  any  that  can  be  produced  in  this  age.  This  is  not  mere 
conjecture,  but  is  'evident  many  ways.  He  was  forward  to 
give  on  all  public  occafions  of  charity,  though  when  it  could 
properly  be  done,  he  always  concealed  the  mm  given.  And 
fpme  inftances  of  his  giving  more  privately  have  accidentally 
come  to  the  knowlege  of  others,  in  which  his  liberality  appear 
ed  in  a  very  extraordinary  degree.  One  of  the  inftances  was 
this.  Upon  hearing  that  a  poor  obfcure  man,  whom  he  never 
faw,  or  any  of  his  kindred,  was  by  an  extraordinary  bodily 
diforder,  brought  to  great  ftraits;  he,  unafked,  gave  a  confi- 
derable  film  to  a  friend  to  be  delivered  to  the  dHlrefled  perfon  ; 
having  firft  required  a-promife  of  him,  that  he  would  let  nei 
ther  the  perfon,  who  was  the  obje£l  of  his  charity,  nor  any 
one  elfe  know  by  whom  it  was  given.  This  may  ferve  both  as 
an  inftance  of  his  extraordinary  chanty,  and  of  his  great  care 
to  conceal  it.  * 

Mr.  Edwards  had  the  mofl  univerfal  character  of  a  good 
preacher  of  almoftany  minillerin  this  age.  There  were  but  few 
that  heard  him,  who  did  not  call  him  a  good  preacher,  howe 
ver  they  might  difiike  his  religious  principles,  and  be  much  of 
fended  at  the  fame  truths  when  delivered  by  others  :  And  moft 
admired  him  above  all  that  ever  they  heard.  His  eminency 
as  a  preacher  feems  to  be  owing  to  the  following  things. 

Firft,  The  great  pains  he  took  in  competing  his  iermons, 
efpeciafly  in  the  firft  part  of  his  life.  As  by  his  early  rifing, 
•and  conftant  attention  to  his  ftudy,  he  had  more  time  than 
/moft  others;  fo  he  fpent  more  time  in  making  his  fermons. 
He  wrote  moft  of  his  fermons  all  out,  for  near  twenty  years 
after  he  firft  began  to  preach  ;  though  he  did  not  wholly  con 
fine  himfelf  to  his  notes  in  his  delivering  them. 

Secondly, 

*  As  both  the  giver,  and  the  object  of  his  chanty  are  dead,  and 
all  the  ends  of  the  propofed  fecrecy  are  anfwered ;  it  is  thought  not 
inconliftent  with  the  above  mentioned  promife,  to  make  known  the 
faft,  as  it  is  here  related. 


Mr.   J  O  N  A  T  H  A  N    E  D  W  A  R  D  S.  6/ 

Secondly,  His  great  acq  uaintance  with  divinity,  his  ftudy 
and  knowlege  of  the  bible.  His  extenfive  and  imiverfal 
knowlege,and  great  clearnefs  of  thought,  enabled  him  to  handle 
every  fubjecl:  with  great  judgment  and  propriety,  and  to  bring 
out  of  his  treafury  things  new  and  old.  Every  fubjeft  he 
handled  was  indruclive,  plain,  entertaining  and  profitable  ; 
which  was  much  owing  to  his  being  matter  of  the  fubjeft,  and 
his  great  fkill  to  treat  it  in  a  moft  natural,  eafy,  and  profitable 
manner.  None  of  his  compofures  were  dry  fpeculations,  or 
unmeaning  harangues,  or  words  without  ideas.  When  he 
dwelt  on  thofe  truths  which  are  much  controverted  and  op- 
pofed  by  many,  which  was  often  the  cafe,  he  would  fet  them 
in  fuch  a  natural  and  eafy  light,  and  every  fentiment  from 
fiep  to  ftep,  would  drop  from  his  lips,  attended  with  fueh  clear 
and  {hiking  evidence,  both  from  fcripture  and  reafori,  as  even 
to  force  the  affent  «f  every  attentive  hearer. 

Thirdly,  His  excellency  as  a  preacher  was  very  much  the 
efFecl;  of  his  great  acquaintance  with  his  own  heart,  his  in 
ward  fenfe  and  high  relifh  of  divine  truths,  and  the  high  ex- 
ercife  of  true,  experimental  religion.  This  gave  him  a  great 
infight  into  human  nature  :  He  knew  what  was  in  man,  both 
the  faint  and  the  finner.  This  helped  him  to  fkill,  to  lay  truth 
before  the  mind,  fo  as  not  only  to  convince  the  judgment,  but 
touch  the  heart  and  conference  ;  and  enabled  him  to  fpeak 
out  of  the  abundance  of  his  heart,  what  he  knew,  and  teftify 
what  he  had  feen  and  felt.  This  gave  him  a  tafte  and  difcern- 
ing,  without  which  he  could  not  have  been  able  to  fill  his 
fermons,  as  he  did,  with  fuch  ftriking,  affefting  fentiments, 
all  failed  to  folemnize,  move,  and  reclify  the  heart  of  the 
hearer.  His  fermons  were  well  connected,  not  ufually  long, 
and  commonly  a  large  part  taken  up  in  the  improvement ; 
which  was  clofely  connected  with  the  fubjeft,  and  confifted 
in  fentiments  naturally  flowing  from  it. 

But  no  defcription  of  his  fermons  will  give  the  reader  the 
idea  of  them  which  they  have  who  fat  under  his  preaching,  or 
have  even  read  fome  of  his  difcourfes  which  are  in  print. 
There  is  a  great  number  now  in  manufcript,  which  are  pro 
bably  as  worthy  the  view  of  the  public,  and  at  leaft  tend  as 
much  to  inftruft  and  quicken  chriftians,  as  moft  that  have 
been  publimed,  in  this  century. 

His  appearance  in  the  defk  was  with  a  good  grace,  and  his 
delivery  eafy,  natural  and  very  folemn.  He  had  not  a  ftrong, 

loud 


68  The  L  i  F  E  of  the  Reverend 

Joud  voice  ;  but  appeared  with  fuch  gravity  and  folemnity, 
and  fpake  with  fuch  diftinclnefs,  ciearnefs  and  precifion  ;  his 
\vords  were  fo 'full  of  ideas,  fet  in  fuch  a  plain  and  finking 
light,  that  few  fpeakers  have  been  fo  able  to  demand  the  au 
tendon  of  an  audience  as  he.  His  words  often  discovered  a 
great  degree  of  inward  fervor,  without  much  noife  or  exter 
nal  emotion,  and  fell  with  great  weight  on  the  minds  of  his 
Jiearers,  He  made  but  little  motion  of  his  head  or  hands  in 
the  defk,  but  fpake  fo  as  to  difcover  the  motion  of  his  own 
heart,  which  tended  in  the  moll  natural  and  effectual  manner 
to  move  and  affecl  others. 

As  he  wrote  his  fermons  out  at  large  for  many  years,  and 
always  wrote  3  confiderable  part  of  moil  of  his  public  difcour- 
ies  ;  fo  he  carried  his  notes  into  the  defk  with  him,  and  read 
the  moil  that  he  had  wrote  ;  yet  he  was  not  fo  confined  to  his 
potes,  when  he  had  wrote  at  large,  but  that,  if  fome  thoughts 
\vere  fuggefied  while  he  was  fpeaking,  which  did  not  occur 
\vhen  writing,  and  appeared  to  him  pertinent  and  finking,  he 
would  deliver  them  ;  and  that  with  as  great  propriety  and 
fluency,  and  oftner  with  greater  pathos,  and  attended  with  a 
inore  fenfible  good  efTecl:  on  his  hearers,  than  all  he  had  wrote, 

Though,  as  has  been  obferved,  he  was  wont  to  pead  fo  con 
fiderable  a  part  of  what  he  delivered  ;  yet  he  was  far  from 
thinking  this  the  bed  way  of  preaching  in  general  ;  and  look-, 
cd  upon  his  ufmg  his  notes  fo  much  as  he  did,  a  deficiency  and 
infirmity.  And  in  the  latter  part  of  his  life  was  inclined  to 
think  it  had  been  better,  if  he  had  never  accujfiorned  himfelf 
to  ufe  his  notes  at  all,  It  appeared  to  him  that  preaching 
vvholly  without  notes,  agreeable  to  the  cuftom  in  moft  protef* 
tarit  countries,  and  what  feems  evidently  to  have  been  the  man 
ner  of  the  apoftles  and  primitive  miniflers  of  the  gofpel,  was 
by  far  the  rnofl  natural  way  ;  and  had  the  greateft  tendency  on 
the  whole,  to  anfwer  the  end  of  preaching  :  and  fuppofed  that 
pone  who  had  talents  equal  to  the  work  of  the  minifuy,  was 
incapable  of  fpeaking  memoriter,  if  he  took  fuitable  pains  for 
this  attainment  from  his  youth.  He  would  have  the  young 
preacher  write  all  his  fermons,  or  at  leaft  moft  of  them,  out 
at  large  ;  and  jnftead  of  reading  them  to  his  hearers,  take  pains 
to  commit  them  to  mernorv.  Which,  though  it  would  require 
p  great  deal  of  labour  at  firft,  yet  would  foon  become  eafier 
by  ui'e,  and  help  him  to  fpeak  more  correctly  and  freely,  and 
JL-C  of  great  fervice  to  him  all  his  clays. 

His 


Mr.   J  O  N  A  T  K  A  N    E  D  W  A  R  D  S.  69 

His  prayers  were  indeed  extempore..  He  was  the  farthefl 
from  any  appearance  of  a  form,  as  to  his  words  and  manner 
of  exprefiion  of  almoft  any  man.  He  was  quite  fmgular  and 
inimitable  in  this,  by  any  who  have  not  a  i'pirit  of  real  and 
undiflembled  devotion.  Yet  he  always  expreiJed  himfelf  with 
decency  and  propriety.  He  appeared  to  have  much  of  the 
grace  and  fpirit  of  prayer  ;  to  pray  with  the  fpirit  and  with 
the  under/landing  :  and  he  performed  this  part  of  duty  much 
to  the  acceptance  and  edification  of  thofe  who  joined  with  him. 
He  was  not  wont,  in  ordinary  cafes  to  be  long  in  his  prayers  : 
an  error  which  he  obferved  was  often  hurtful  to  public  and 
focial  prayer,  as  it  tends  rather  to  damp  than  promote  true 
devotion. 

He  kept  himfelf  quite  free  from  worldly  cares.  He  gave 
himfelf  wholly  to  the  work  of  the  miriiflry,  and  entangled  not 
himfelf  with  the  affairs  of  this  life.  He  left  the  particular 
Dver-fight  and  direction  of  the  temporal  concerns  of  his  family, 
almoft  entirely  to  Mrs.  Edwards  ;  who  was  better  able  than 
moft  of  her  fex  to  take  the  whole  care  of  them,  on  her  hands. 
He  was  lefs  acquainted  with  moil  of  his  temporal  affairs  than 
many  of  his  neighbours  ;  and  feldom  knew  when  and  by  whom 
his  forage  for  winter  was  gathered  in,  or  how  many  milk 
kine  he  had  ;  whence  his  table  was  furnifhed,  &c. 

He  did  not  make  it  his  cuftom  to  vifit  his  people  in  their 
own  houfes,  unlefs  he  was  fent  for  by  the  fick  ;  or  he  heard  that 
they  were  under  fome  fpecial  affliction.  Inftead  of  vifiting 
from  houfe  to  houfe,  he  ufed  to  preach  frequently  at  private 
meetings  in  particular  neighbourhoods  ;  and  often  call  the 
young  people  and  children  to  his  own  houfe  :  when  he  ufed 
to  pray  with  them  and  treat  with  them  in  a  manner  fuited  to 
their  years  and  circumftances.  And  he  catechifed  the  chil 
dren  in  public  every  Sabbath  in  the  fummer.  And  he  ufed 
fometimes  to  propofe  queftions  to  particular  young  perfons  in 
writing,  for  them  to  anfwer  afte*-  a  proper  time  given  them 
to  prepare.  In  putting  out  thefe  queftions,  he  endeavoured  to 
fuit  them  to  the  age,  genius  and  abilities  of  thofe  to  whom 
they  were  given.  His  queftions  were  generally  fuch  as  re 
quired  but  a  fhort  anfwer  ;  and  yet  could  not  be  anfwered 
without  a  particular  knowlege  of  fome  hiftorical  part  of  the 
fcnpttire;  and  therefore  led,  and  even  obliged  perfons  to  fludy 
&c  bible, 

He 


70  The  LIFE  of  the  Reverend 

He  did   negleft   vifiting  his   people  from  houfe  to  houfe, 
becaufe  he  did  not  look  upon  it,  in  ordinary  cafes,  to  be  one 
part  of  the  work  of  the  gofpel  minifter.     But  he  fuppofed  that 
mmifters  (hould,  with  refpe6t  to  this,  corifult  their  own  talents 
and  circumftances,  and  vifit  more  or  lefs,   according   to  the 
degree  in  which  they  could  hope  hereby  to  promote  the  great 
ends  of  the  gofpel  miniftry.     He.  obferved  that  fome  minifters 
had  a  talent  at  entertaining  and  profiting  by   occaGonal  vifits 
among  their  people.     They  have  words  at  will,  and  a   knack 
at  introducing  profitable,  religious  difcourfe  in  a  free,  natural, 
and,  as  it  were  undefigned  way.     He  fuppofed  fuch  had  a  call 
to  fpend  a  great   deal  of  their  time  in  vifning  their  people. 
Sut  he  looked  on  his  talents  to  be  quite  otherwife.     He   was 
riot  able  to  enter  into  a  free  converfation  with  every  perfon  he 
met  with,  and  in  an  eafy  manner  turn  it  to  what   topick   he 
pleafed,  without  the  help  of  others,  and,  as  it  may,  be,  again  ft 
their  inclination.     He   therefore  found  that  his  vifits  of  this 
kind  mitft  be  in  a  great  degree  unprofitable.     And  as   he  was 
fettled  in  a. great  town,  it  would  take  up   a  great  part  of  his 
time  to' vifit  from  houfe  to  houfe ;  which  he  thought  he  could 
fpend  in  his  ftudy  to  much  more  valuable  purpofes,  and  fo  as 
much  better  to   promote   the  great  ends  of  his  miniftry.    For 
it  appeared  to  him,  that  he  could  do  the  greateft  good  to  fouls, 
and  moft  promote  the  intereft  of  Chrift  by  preaching  and  writ 
ing,  and  converfing  with  perfons  under   religious    impreflions 
in  his  ftudy  ;  where  he  encouraged  all  fuch  to  repair  ;  where, 
they  might  be   fure,  in  ordinary  cafes,  to  find   him  :  and    to 
be  allowed  eafy  accefs  to  him,  and    where    they  were   treated 
with  all  defirable    tendernefs,  kindnefs  and    familiarity.     In 
times  therefore  of  the  out-pouring   of  God's  fpirit,  and   the 
revival  of  religion  among  his   people,  his   ftudy  was  thronged 
with  perfons  to  lay  open  their  fpiritual  concerns  to  him,  and 
feek  his  advice  and  direction  :  whom  he  received  and  converf- 
ed  with,  with  great    freedom  and  pleafure,  and  had    the  beft 
opportunity   to  deal  in  the   moft  particular  manner  with  each 
one. 

HE  was  a.fkilful  guide  to  fouls  under  fpiritual  difficulties, 
was  therefore  fought  unto  not  only  by  his  own  people, 
but  by  many  .who  lived  fcores  of  miles  off.  He  became  fueh 
an  able  guide,  partly  by  his  own  experimental  acquaintance 
with  divine  things,  and  unwearied  ftudy  of  God's  word;  and 
partly  by  his  having  fo  much  concern  with  fouls  under  fpiri 
tual 


Mr.  J  O  N   A  T  H  A '  N     E  D  W  A  R  D  S.  71 

tual  troubles.  For  he  had  not  been  fettled  in  the  work  of  the 
miniftry  many  years  before  the  fpirit  of  God  was  wonderful 
ly  poured  out  on  his  people,  by  which  a  great  concern  about 
their  fouls  became  almoft  univerfal ;  and  a  great  number  were 
hopefully  the  fubjefts  of  faving  converfion.  This  >vas  prin 
cipally  in  the  year  1734.  A  particular  account  of  which  has 
been  wrote  by  him,  entitled,  A  faithful  narrative  of  Iks  fur- 
prizing  work  of  God  in  the  converjion  of  many  hundred  fonts  in 
Northampton.  Which  has  been  printed  in  England,  Germany 
and  America ;  to  which  the  reader  muft  be  refered. 

And  there  was  another  remarkable  time  of  the  outpouring 
of  God's  fpirit  in  the  years  1740,  and  1741,  in  which  North 
ampton  partook  largely  ;  though  not  exclufive  of  mofl  other 
parts  of  the  land.  Mr.  Edwards  in  this  time  had  to  deal  not 
Only  with  his  own  people,  but  with  multitudes  of  others.  The 
hearing  that  the  fame  things  were  at  Northampton  feme  years 
before,  and  the  fame  Mr.  Edwards  had  for  knowlege,  piety, 
And  a  great  acquaintance  with  experimental  religion,  naturally 
led  both  minifters  and  people,  in  almoft  all  parts  of  New-Eng 
land,  to  look  to  him  fordireclion  and  affiftance,  in  this  ex 
traordinary  time.  Being  in  this  time  earneftly  folicitedby  the 
minifters  and  people  of  many  places  to  come  and  preach 
among  them,  he  went  to  many ;  though  he  was  not  able  to 
gratify  all  who  defired  him.  And  his  preaching  was  attended 
with  great  fuccefs. 

And  as  many  of  the  minifters  and  people  in  New-England, 
had  been  unacquainted  with  fuch  things  as  then  appeared,  they 
were  greatly  expofed  to  run  wild,  as  it  were,  and  actually  did. 
by  the  fubtle  temptations  of  the  devil,  taking  advantage  of  the 
ignorance  and  wickednefs  of  men's  hearts,  go  into  great  ex 
tremes  both  as  oppofers  and  friends  to  the  work  of  God.  Mr. 
Edwards  was  greatly  helpful  by  his  direction  and  afliftance 
againft  the  two  oppofite  extremes,  both  in  converfion,  preach 
ing  and  writing.  His  publications  on  this  occafion  were  efpe- 
cially  of  great  and  extenfive  fervice.  Of  which  it  maybe 
proper  to  give  fome  account  here. 

The  firll  is  a  fermon  preached  at  New-Haven,  Sept.  10, 
1741,  On  the.  diftinguifhing  marks  of  the  fpirit  of  God,  &c. 

In  the  year  1742,  he  published  a  book  of  five  parts,  intitleJ, 
Some  thoughts  concerning  the  prefent  revival  of  religion  in  AV&- 
England,  and  the  way  in  which  it  ought  to  be  ackiwzylrged  and 
promoted^  £c. 

In 


72  The  LIFE  of 'tin  Reberend    . 

In  the-  year  1746,  he  publimed  a  Trecttift  on  Religious  Af+ 
fe&ions,  All  whieh  might  be  juftly  confidered  by  the  church 
of  chriftas  a  voice  behind  them  faying,  "  This  is  the  way,  walk 
**  therein/'  F/pecialfy  the  laft-memioned  book,  which  has 
beau  eiteemed  by  many  the  bell  that  has  been  wrote  on  that 
fubjeft;  fetting  the  diftin&ion  between  true  and  falfe  religion 
in  the  moft  clear  and  ftriking  light. 

To  the  fame  purpofe,  is  The  life  of  the  Rev.  Mr.  DAVID 
BRAINERD,  with  reflexions  and  obftrvations  thereon ;  pub- 
limed  by  Mr.  EDWARDS  in  the  year  1749. 

Mr.  Edwards  was  what  by  iome  is  called  a  rigid  Calvinift* 
Thofe  doclrines  of  Calvinifm,  which  have  been  moft  objected 
againft,  and  given  the  greateft  offedce,  appeared  to  him  as  fc.rip- 
tural,  reafonable  and  important  as  any;  and  he  thought  that  to 
give  them  up,  was  in  effeft  to  give  up  all.  And  therefore  he 
looked  upon  thofe  who  called  themfelves  CalviniJ}st  that  were 
for  palliating  the  matter,  by,  as  it  were,  triming  off  the  knots  of 
Calvinifm,  that  they  might  conform  it  more  to  the  tafte  of 
thofe  who  are  moil  difpofed  to  object  againft  it,  were  really 
giving  up  and  betraying  the  caufe  they  pretend  to  efpoufe  ; 
and  were  paving  the  way  not  only  to  Arminianifm,  but  to 
Deifm.  For  if  thefe  doftrines,  in  the  whole  length  and  breadth 
of  them  were  relinquifhed,  he  did  not  fee,  where  a  man  could 
fet  his  foot  down  with  confiftency  and  fafety,  fhort  of  Deifm> 
or  even  Atheifm  itfelf ;  or  rather  univerfal  Scepticifm. 

He  judged  that  nothing  was  wanting,  but  to  have  thefe  doc 
trines  properly  ftated  and  judicioufly  and  well  defended,  in  order 
to  their  appearing  mod  agreeable  to  reafon  and  common  fenfe, 
as  well  as  the  doctrines  of  revelation  ;  and  that  this  there 
fore  was  the  only  effectual  method  to  convince,  or  filence  and 
Ihame  the  oppofers  of  them.  All  will  be  able  to  fatisfy  them 
felves  of  the  truth  of  this,  by  reading  his  treatife  on  Jujhfica- 
lion,  and  his  two  lafl  books  on  the  Freedom  of  the  Will,  and 
Original  Sin. 

.  In  this  view  of  things,  he  thought  it  of  importance  that  mi- 
nifters  mould  be  very  critical  in  examining  candidates  for  tlx? 
rniniftry,  with  refpeclto  their  principles \  as  well  as  their  religi 
ous  difpofition  and  morals.  And  on  this  account  he  met  with 
confiderable  difficulty  and  oppofition  in  fome  inftances.  His 
opinion  was,  that  an  erroneous  or  unfaithful  mimfter  was  likely 

to 


Mr.  JONATHAN    EDWARD  &»  y% 

to  do  more  hurt  than  good  to  the  church  of  Chrift  ;  and  there 
fore  he  could  not  have  any  hand  in  introducing  a  man  into  the 
miniflry,  unlefs  he  appeared  found  in  the  faith,  and  manifefted 
to  a  judgment  of  charity,  a  difpojition  to  bcjaithjuL 


SECTION     II. 

His  DiSMtssiOM  from  Northampton,   with  the  accajion  and 
circwnftances  of  it* 

MR.  EDWARDS  was  very  happy  in  the  efteern  and  love 
of  his  people  for  many  years,  and  there  was  the  greatell 
profpeft  of  his  living  and  dying  fo.  He  was  the  lail  niinifter 
almoit  in  New-England  that  would  have  been  pitched  upon  tea 
be  oppofed  and  renounced  by  his  people.  But  by  what  has 
come  to  pafs  with  refpe6t  to  this,  we  have  an  inftruclive  lefTon 
on  the  inilability  of  all  human  affairs,  and  the  unreafonablcnefa 
of  trufling  in  man. 

In  the  year  17-|4»  Mr.  Edwards  was  informed  that  fome 
of  the  young  perfons  in  town,  who  were  members  of  the  church, 
had  books  in  keeping,  which  they  improved  to  promote  lafcivU 
ous  and  obfcenc  difcourfe  among  the  young  people.  And  up 
on  enquiring,  a  number  of  perfons  were  found  to  teftify,  that 
they  had  heard  one  and  another  from  time  to  time  talkobfccne- 
ly ;  as  what  they  were  led  to  by  reading  a  book  or  books* 
which  they  had  among  ther.i.  Upon  which  Mr.  Edwards 
thought  the  brethren  of  the  church  ought  to  look  into  the 
matter.  And  in  order  to  introduce  it,  he  preached  a  fermort 
from  Heb.  xii.  1,5,  16.  "  Looking  diligently,  left  any  man  fail 
"  of  the  grace  of  God,  led  any  root  of  bitternefs  fpringingup 
"  trouble  you,  and  thereby  many  be  defiled  :  left  there  be  any 
"  fornicator,  or  profane  perfon  as  Efau,  &c/'  After  fermoa 
he  de fired  the  brethren  of  the  church  to  ftay,  and  told  them 
what  information  he  had  got ;  and  propofed  whether  they 
thought  proper  to  take  any  nieafures  to  examine  into  the  mat 
ter.  They  with  one  confent  and  much  zeal,  manifciled  ii  toi 
be  their  opinion,  that  it  ought  to  be  enquired  into.  And  pro-\ 
ceeded  to  choofe  a  number  of  men,  to  affiit  their  paftor  in  exa* 
xuining  into  the  afl^ir.  Upon  which  Mr.  Edwards  appointed 


74'  The    LIFE    of  the  Reverend 

the  time  for  their  meeting  at  his  houfe :  and  then  read  a  cata 
logue  of  the  names  of  young  perfons,  whom  he  defired  to  come 
to  his  houfe  at  the  fame  time.  Some  were  the  accufed,  and 
force  witneffes ;  but  it  was  not  then  declared  of  which  number 
any  particular  pcrfon  was. 

When  the  names  were  publifhed,  it  appeared,  that  there 
•were  but  few  of  the  confiderable  families  in  town,  to  which 
none  of  the  perfons  named  did  belong,  or  were  nearly  related. 
Whether  this  was  the  occafion  of  the  alteration  or  not,  before 
the  day  appointed  came,  a  great  number  of  heads  of  families 
altered  their  minds  (yea  many  condemned  what  they  had  done, 
before  they  got  home  to  their  own  houfcs)  and  declared,  they 
did  not  think  proper  to  proceed  as  they  had  done;  that  their 
children  mould  not  be  called  to  an  account  in  fuch  a  way  for 
fuch  things,  &c.  &c.  And  the  town  was  fuddenly  all  on  a 
blaze.  This  ftrengthened  the  hands  of  the  accufed,  and  fome 
refufed  to  appear,  and  others  that  did  appear,  behaved  unman 
nerly,  and  with  a  great  degree  ofinfolence,  and  contempt  of 
the  authority  of  the  church.  And  little  or  nothing  could  be 
done  further  in  the  affair. 

This  was  the  occafion  of  weakening  Mr.  Edwards's  hands  in 
the  work  of  the  miniftry,  elpecially  among  the  young  people  : 
with  whom  by  this  means  he  greatly  loft  his  influence!  This 
feemed  in  a  great  meafure  to  put  an  end  to  Mr.  Edwards's  ufe- 
fulnefs  at  Northampton,  and  doubtlefs  laid  a  foundation,  and  will 
help  to  account  for  the  furprizing  events  which  will  by  and  by  be 
related.  To  be  fure  he  had  no  great  vifible  fuccefs  after  this  ; 
but  the  influences  of  God's  fpirit  were  greatly  withheld,  and 
fecurity  and  carnality  much  incrcafed  among  them.  That  great 
and  fingular  degree  of  vifible  religion  and  good  order  which 
had  been  found  among  them,  foon  began  gradually  to  decay; 
and  the  youth  have  fince  been  more  wanton  and  dilTohite. 

Mr.  Stoddard,  Mr.  EdwarJs's  grand-father  and  predeceflor 
in  the  work  of  the  miniftry,  was  of  the  opinion,  that  uncon 
verted  perfons  had  a  right  in  the  fight  of  God,  or  confidered 
as  fuch,  to  the  facrament  of  the  Lord's  fupper ;  that  therefore 
it  was  their  duty  to  come  to  that  ordinance,  though  they  knew 
they  had  no  true  goodnefs,  or  gofpel  holinefs.  He  maintained, 
;  that  vifiblq,  chrifHanity  does  not  confift  in  a  profeflion  or  ap 
pearance  of  that  wherein  true  holinefs  or  real  chrifHanity  con- 
fifts.  That  therefore  the  profefiicn  which  perfons  make  in  or 
der  to  be  received  as  vifible  membejs  of  Chrifl's  church,  ought 

not 


Mr.    JONATHAN    EDWARDS.  75, 

not  to  be  fach  as  to  exprefs  or  imply  a  real  compliance  with,  or 
confent  to  the  terms  of  the  covenant  of  grace,  or  a  hearty  em 
bracing  the  gofpel.  So  that  they  who  really  rejeft  Jefus  Chrift, 
and  diflike  the  gofpel  way  of  falvation  in  their  hearts,  and 
know  that  this  is  true  of  themfelves,  may  make  the  profefiion 
without  lying  and  hypocrify.  Accordingly,  he  endeavoured  to 
form  a  fhort  profeflion  for  perfons  to  make  in  order  to  be  ad 
mitted  into  the  church  and  come  to  the  facrament,  anfwerable 
to  this  principle.  And  it  took  place  and  was  praclifed  upon  in 
Northampton  ;  and  perfons  were  admitted  into  the  church, 
and  to  the  facrarnent,  not  under  the  notion  of  their  being  true 
faints,  or  that  they  had  any  real  goodncfs. 

Mr.  Stoddard's  appearing  to  maintain  this  principle  made  a 
great  noife  in  the  country  ;  and  he  was  oppofed  as  introducing 
fomething  contrary  to  the  principles  and  pra6Hce  of  alrnoft  all 
the  churches  in  New-England.  And  the  matter  was  publicly 
controverted  between  him  and  Dr.  Increafe  Mather,  of  Bofton. 
However,  through  Mr.  Stoddard's  great  influence  and  afcen- 
dance  over  the  people  at  Northampton,  it  was  introduced  there 
though  not  without  oppofition.  And  his  principles  by  degrees 
fpread  very  much  among  minifters  and  people  in  that  country, 
and  in  other  parts  of  New-England  ;  though  no  church  except 
Northampton  publicly  and  profefledly  afted  upon  this  principle 
by  altering  the  profeilion  that  thofe  made,  who  were  admitted 
to  the  facrament,  to  fuit  it  to  fuch  a  notion  :  but  required  of  all 
who  joined  to  the  church  a  profefTion  of  that  wherein  true  chriiti- 
anity  or  real  godlinefs  confilis.  And  of  late  years  his  opinion  that 
perfons  who  have  no  real  goodnefs,  but  are  in  a  chrifllefs  (late, 
and  know  themfelves  to  be  fo,  may  make  a  chriftian  profeifioti 
and  come  to  the  facrament,  without  lying  and  hypocrify  ;  and 
that  they  have  a  right,  and  it  is  their  duty  fo  to  do,  has  greatly 
fpread  in  the  country. 

Mr.  Edwards  had  fome  hefitation  about  this  matter  when  be 
firft  fettled  at  Northampton,  and  afterwards ;  but  did  not  re 
ceive  fuch  a  degree  of  conviclion,  that  the  admitting  perfons 
into  the  church,  who  made  no  pretence  to  real  godlinefs  was 
wrong,  as  to  prevent  his  praclifing  upon  it  with  a  good  confci- 
ence,  for  fome  years.  But  at  length  his  doubts  about  the  mat 
ter  greatly  increafed,  which  put  him  upon  examining  it  more 
thoroughly  than  he  had  ever  before  done,  by  fearching  the 
fcripture,  and  reading  and  examining  fuch  books,  as  were  xvrit- 
teri  to  defend  the  admiffion  of  perfons  to  facraments,  without  R 

profeflioii 


f  6  The  L  I  F  E  of  the   Reverend 

profeflion  of  faving  faith.  And  the  refult  was  a  full  convifti- 
on  that  it  was  wrong,  and  (hat  he  could  not  practice  upon  it 
with  a  good  conscience.  He  was  fully  convinced  that  to  be  a 
vifible  chriitian  was  to  put  on  the  vifibility  or  appearance  of  a 
real  chriftian  ;  that  the  profeflion  of  chriltianity  was  a  profef- 
fion  of  that,  wherein  real  chriftianity  corififts ;  was  therefore  a 
profeflion  of  true  refpe6l  of  Chriit,  and  a  hearty  embracing  the 
go  (pel,  &c.  That  therefore  no  perfon  who  rejected  Chrift  in 
his  heart,  could  make  fuch  a  profeflion  confident  with  truth. 
.And  therefore,  as  the  ordinance  of  the  Lord's  fupper  was  infti- 
tuted  for  none  but  vifible  profefling  chriftians,  none  but  thofe 
\vho  are  real  chriftians  have  a  real  right  in  the  fight  of  God  to 
come  to  that  ordinance :  and  that  none  ought  to  be  admitted 
thereto,  who  do  not  make  a  profeflion  of  real  chriftianity,  and 
fo  cannot  be  received  in  a  judgment  of  charity  as  true  friends 
to  Jefus  Chrift,  or  real  faints,  * 

When  Mr.  Edwavds's  fentiments  were  known,  in  the  fpring 
of  the  year  1744,  it  gave  great  offence,  and  the  town  was  put 
into  a  great  ferment  :  and  before  he  was  heard  in  his  own  de 
fence,  or  it  was  known  by  many  what  his  principles  were,  the 
general  cry  was  to  have  him  difmifled,  as  what  alone  would 
fatisfy  them.  This  was  evident  from  the  whole  tenor  of  their 
conduct,  as  they  neglecled  and  oppofed  the  moft  proper  means 
of  calmly  confidering,  and  fo  underftanding  the  matter  in  dif- 
pute,  and  perfifted  in  a  refufal  to  attend  to  what  Mr.  Edwards 
bad  to  fay  in  defence  of  his  principles.  And  from  beginning 
to  end  oppofed  the  meafures  which  had  the  beft  tendency  to 
compromife  and  heal  the  difficulty  ;  and  with  much  zeal  pur- 
fued  thofe,  which  were  calculated  to  make  a  feparation  certain 
and  fpeedy, 

Mr,  Edwards  thought  of  preaching  on  the  fubjecl,  that  they 
might  know  what  were  his  fentiments,  and  what  were  the 
grounds  of  them,  (of  both  which  he  was  fenfible  the  moft  of 
them  were  quite  ignorant)  before  they  took  any  flep  for  afepa^ 
ration  between  him  and  hjs  people.  But  that  he  might  do 

nothing 

*  They  who  have  a  defire  more  fully  to  underftand  this  controverfy 
and  know  if  it  is  juftly  rcprefented  here,  may  do  it  by  reading  what 
Mr.  Edwards  \vrotconthisoccafion,  in  order  to  explain  and  vindicate 
jhis  principles  ;  together  with  the  Rev,  Mr.  Williams 's  anfwer,  and 
Mr.  Edwards 's  reply  to  him.  And  if  they  pleafe,  they  may  confuk 
,  Mather,  and  Mr,  Stoddard  before  wrote  on  this  fubjeft. 


Mr.    JONATHAN    ED  \v  A  R  D  s.  77 

nothing  to  increafe  the  tumult,  but  on  the  contrary  take  all 
thofe  ileps,  which  he  could  with  a  good  confcience,  that  tended 
to  peace,  he  firft  propofed  the  thing  to  the  church's  Handing 
committee  ;  fuppofing  that  if  he  entered  on  the  fubjeft  pub 
licly  with  their  con  lent,  it  would  prevent  the  ill  coniequences 
which  otherwife  he  feared  would  follow.  But  the  luoft  of 
them  would  by  no  means  confent  to  it,  but  flrenuoully  oppofed 
it.  Upon  which  he  gave  it  over  for  the  prcferit,  as  what  in. 
fuch  circumftances  would  rather  raife  a  tumult,  and  blow  the 
fire  up  to  a  greater  height,  than  arifwer  the  good  ends  propofed. 

Mr.  Edwards  being  fcnfible  that  his  principles  were  not  un- 
derftood,  and  much  mifrep  relented  through  the  country  ;  and 
finding  that  his  people  were  in  too  much  of  a  heat  calmly  to 
attend  to  the  matter  in  controverfy  then;  and  were  in  a  difpo- 
fition  even  to  refufe  to  hear  him  preach  upon  it,  propofed  to 
print  what  he  had  to  fay  on  the  point ;  as  this  fecmed  to  be  the 
only  way  left  him  to  have  a  fair  hearing.  Accordingly  his  peo 
ple  confented  to  put  off  the  calling  a  council,  till  what  he 
ftiould  write  was  publifhed.  But  they  manifefled  great  unea- 
finefs  in  waiting,  before  it  came  out  of  the  prefs.  And  when 
it  was  publifhed,  it  was  read  but  by  very  few  of  them.  Mr. 
Edwards  being  fenfible  of  this,  renewed  his  propofal  to  preach 
upon  it,  and  at  a  meeting  of  the  brethren  of  the  church  afked 
their  confent  in  the  following  terms  :  "  I  defire  that  the  bre- 
"  thren  would  manifeft  their  confent,  that  I  mould  declare  the 
'*  reafons  of  my  opinion  relating  to  full  communion  in  the 
"  church,  in  leflures  appointed  for  that  end  :  Not  as  an  aft 
"  of  authority,  or  as  putting  the  power  of  declaring  the  whole 
"  counfel  of  God  out  of  my  hands  ;  but  for  peace  fake,  and 
"  to  prevent  occafion  of  ftrife."  But  it  pailed  in  the  nega 
tive. 

Mr.  Edwards  then  propofed  that  it  mould  be  left  to  a  few 
of  the  neighbouring  minifters,  whether  it  was  not,  all  things 
confidered,  reaforiable  that  he  {hould  be  heard  in  this  matter 
from  the  pulpit,  before  the  affair  fhould  be  brought  to  an  iffue. 
But  this  alfo  paffed  in  the  negative. 

However,  he  having  had  the  advice  of  the  minifiers  and 
meffengers  of  the  neighbouring  churches,  who  met  at  North 
ampton  to  advife  them  under  their  difficulties,  proceeded  to 
appoint  a  lefture,  in  order  to  preach  on  the  fubjecl,  propofnig 
to  do  fo  weekly  until  he  had  finiihed  what  he  had  to  fay.  On 
Monday  there  was  a  precincl  or  fociety  meeting,  in.  which  a 

vote 


78  The    L  i  F  E    of  the  Reverend 

vpte  was  pafTcd  to  choofe  a  committee  to  go  to  Mr.  Edwards, 
and  defire  him  not  to  preach  lectures  on  the  fubject  in  contro- 
verfy,  according  to  his  declaration  and  appointment.  And 
accordingly,  proceeded  to  choofe  a  committee  of  three  men 
for  this  purpofe,  who  waited  on  him,  and  did  their  errand. 
However,  Mr.  Edwards  thought  proper  to  proceed  according 
to  his  propofal,  and  accordingly  preached  a  number  of  fermons 
until  he  had  fmifhed  what  he  had  to  fay  on  the  fubjecl.  Thefe 
lectures  were  very  thinly  attended  by  his  own  people  :  but  great 
numbers  of  Grangers  from  the  neighbouring  towns  attended 
them,  fo  many  as  to  make  above  half  the  congregation.  This 
was  in  February  and  March  17,50. 

The  calling  a  decifive  council  to  determine  the  matter  of 
difference  between  paflor  and  people,  or  rather  to  difmifs  the 
paflor  from  his  church  and  people,  (for  the  delay  of  which  a 
great  deal  of  impatience  had  been  publicly  manifeiied)  was  now 
more  particularly  attended  to  by  Mr.  Edwards  and  the  church. 

Mr.  Edwards  had  before  this  infilled  upon  it  |rom  time  to 
time,  that  they  were  by  no  means  ripe  for  fuch  a  procedure  ; 
(as  they  had  not  yet  given  him  a  fair  hearing  in  defence  of  his 
caufe:  which  if  they  would  do,  perhaps  the  need  of  fuch  a 
council  would  be  fuperfeded.  And  befides,  he  thought  there 
was  abundant  public  evidence,  that  they  were  not  yet  in  a  tem 
per  fuited  to  attend  on,  and  be  aclive  in  fuch  a  tranfaclion,  as 
he  diffolving  the  relation  between  them  and  their  pallor  ; 
vvhich  would,  as  things  then  Hood,  probably  be  the  event. 
He  obferved,  "  That  it  was  exceeding  unbecoming  churches 
"  of  the  L^mb  of  God  to  manage  their  religious  affairs  of  the 
"  greater!  importance  in  a  ferment  and  tumult,  which  ought 
"  to  be  managed  with  great  folemnity,  deep  humiliation,  and 
*'  fubmiffion  to  the  awful  frowns  of  heaven,  humble  depen- 
"  dence  on  God,  and  with  fervent  prayer  and  fupplication  to 
*'  him.  That  therefore  for  them  to  go  about  fuch  an  affair, 
"  in  fuch  a  manner  as  they  did,  would  be  moft  unbecoming 
"  the  gofpel,  greatly  to  the  difhonor  of  God  and  religion,  and 
"  a  way  in  which  a  people  cannot  expect  a  bleffing.  That 
"  fuch  a  great  affair  as  this  mould  be  gone  about  with  calm 
"  consideration  ;  but  that  fuch  a  temper  as  the  people  were 
"  then  in,  was  wholly  inconfiltent  with  this/' 

But  having  ufed  all  means  which  he  could  think  of  within 
his  power  to  bring  them  to  a  more  calm  and  charitable  temper, 
and  to  hear  and  weigh  what  he  had  to  fay  in  his  own  defence, 

with 


Air.  JONATHAN    EDWARDS.  79 

with  attention  and  candor ;  and  finding  that  nothing  prevailed ; 
but  rather  the  tumult  and  uproar  was  increafed  ;  he  confent- 
ed  that  a  decifive  council  fhould  be  called  without  any  further 
delay. 

But  a  difficulty  attended  the  choice  of  a  council,  which  was 
for  fome  time  infuperable.  It  was  agreed  that  the  council 
fhould  be  mutually  chofen,  one  halt  by  the  patter,  and  the 
other  half  by  the  church  :  but  the  people  infiAed  upon  it  that 
he  fhould  be  confined  to  the  county  in  his  choice.  Mr.  Ed 
wards  thought  this  an  unreafonable  reilraint  on  him,  as  it  was 
known  that  the  minifters  and  churches  in  that  county  were  al- 
moft  univerfally  againft  him  in  the  comroverfy  that  divided 
him  and  his  people,  and  made  the  two  parties.  He  indeed  did 
not  fuppofethat  the  bufinefs  of  the  propofed  council  would  be 
to  determine  whether  his  opinion  which  was  the  occafion  of 
the  difficulty  between  him  and  his  people  was  right  or  no;  or 
that  what  they  were  to  judge  of,  depended  upon  this.  But  their 
bufinefs  would  be  —  to  fee  and  determine  whether  any  pofiible 
way  could  be  devifed  for  an  accommodation  between  paftor 
and  people,  and  to  ufe  their  wifdom  and  endeavour  in  order 
to  this.  And  if  they  found  this  impracticable,  they  muft  deter 
mine,  whether  things  were  now  ripe  for  a  feparation  ;  whe 
ther  what  ought  in  jufiice  to  be  previous  to  a  feparation  had  al 
ready  actually  been  done,  fo  that  there  was  nothing  further  in 
juftice  to  be  demanded  by  either  of  the  parties  concerned,  be 
fore  a  feparation  mould  take  place.  And  if  he  was  ciifmifTed 
by  them,  it  would  be  their  bufinefs  to  fet  forth  to  the  world  in 
what  manner  and  for  what  caufe  he  was  difmifled  :  how  far  he 
was  innocent,  and  whether  he  might  yet  be  employed  in  the 
work  of  the  mini ftry,  &c.  All  which  were  matters  of  great 
importance  to  him,  and  required  upright  and  impartial  judges. 
And  confidering  the  great  influence  a  difference  in  religious 
opinions  has  to  prejudice  men  one  againft  another;  and  the 
clofe  connexion  of  the  point,  in  which  moll  of  the  minifters 
and  churches  in  the  county  differed  from  him,  with  tho  matter 
to  be  judged  of,  he  did  not  think  they  could  be  reafonably 
looked  upon  fo  impartial  judges,  as  that  the  matter  ought  to  be 
wholly  left  to  them.  Befides,  he  thought  the  cafe  being  fo  new 
and  extraordinary,  required  the  ableit  judges  in  the  land.  For 
thefe,  and  fome  other  reafons,  which  he  offered,  he  infiflecl 
upon  liberty  to  go  out  of  the  county  for  thofe  members  of  the 
propofed  council,  la  which  lie  waa  to  ba*re  a  choice.  In  this, 

a:? 


8o  The  LIFE  of  the  Reverend 

as.  was  juft  now  faid,  the  people  ftrenuoufly  and  oWlindety 
oppofed  him.  They  at  length  agreed  to  leave  the  matter  to  a 
council  confiding  of  the  miniilers  and  meffengers  of  the  fiv# 
neighbouring  churches :  who,  after  they  had  met  twice  upon 
it,  and  had  the  cafe  largely  debated  before  them,  were  equally 
divided,  and  therefore  left  the  matter  undetermined. 

However,  they  were  all  agreed,  that  Mr.  Edwards  ought  to 
have  liberty  to  go  out  of  the  county  for  foine  of  the  council. 
And  at  the  next  church  meeting,  which  was  on  the  26th  of 
March,  Mr.  Edwards  offered  to  join  with  them  in  calling  a 
council,  if  they  would  confent  that  he  mould  chufe  two  of  the 
churches  out  of  the  county,  in  cafe  the  council  confifted  of  ^but 
ten  churches.  The  church  however  refufed  to  comply  with 
this  at  one  meeting  after  another  repeatedly  ;  and  proceeded 
to  warn  a  church  meeting  and  choofe  a  moderator,  in  order 
to  adl  without  their  paftor. 

But  to  pafs  by  many  particulars,  at  length  at  a  meeting  of 
the  church,  warned  by  their  paftor,  May  3d.  they  voted  their 
confent  to  his  propofal  of  going  out  of  the  county  for  two  of 
the  churches,  that  fhould  be  applied  to.  And  then  they  pro 
ceeded  to  make  choice  of  the  ten  minifters  and  churches,  of 
which  the  council  mould  confift.  Accordingly,  the  churches 
were  fent  to,  and  the  council  convened  on  the  191!!  of  June. 
Who,  after  they  had  made  fome  fruitlefs  attempts  for  a  com- 
ppfition  between  the  paftor  and  church,  paffed  a  refolve,  by  the 
majority  of  one  voice  *  only,  to  the  following  purpofe  :  "  That 
"  it  is  expedient  that  the  paftpral  relation  between  Mr.  Ed- 
"  wards  and  his  church  be  immediately  didblved  if  the  peo- 
"  pie  dill  perfift  in  defiring  it."  And  it  being  publicly  put  to 
the  people,  whether  they  Itill  infilled  on  Mr.  Edwards's  dif- 
mifiion  from  the  paftoral  office  over  them  ?  A  great  majority 
(above  two  hundred  againft  twenty)  zealoufly  voted  for  his  dif- 
million.  And  he  was  accordingly  difmiiled  June  22,  1750. 

The  dillenting  part  of  the  council,  entered  their  proteft  againft 
this  proceeding,  judging  that  it  was  too  much  in  a  hurry,  a$ 
they  were  by  "no  means  ripe  for  a  reparation,  confidering  the 

paft 

*  One  of  the  churches  which  Mr.  Edwards  chofe  did  not  fee  fit 
to  join  the  council.  However,  the  minifter  of  that  church  being 
at  Northampton  at  the  fitting  of  the  council,  was  defired  by  Mr. 
Edwards  and  the  church  to  lit  in  council  and  aft,  which  he  did.  But 
there  being  no  meflenger  from  the  church,  the  council  was  not  full, 
and  there  was  a  difparity  ;  by  which  means  doubtlefs,  there  was  one 
•Tote  more  for  an  immediate  difaiiffion,  than  againft  it. 


Mr.  JONATHAN  E  D  w  A  R  D  s.  8k 

paH:  conduct,  and  preient  temper  of  the  people.  And  fome  of 
that  part  of  the  council ;  that  were  active,  expreiTed  themfelves 
furpnzed  at  the  uncommon  zeal  and  engagedneis  o;  (pint,  pub 
licly  manifested  by  the  people  in  their  voting  for  a  difmiilion  ; 
which  evidenced  to  them,  and  all  obferving  fpe6tators,  that 
they  were  far  from  a  temper  of  mind  becoming  iiich  a  iolemn 
and  awful  tranfa£ion,  coniidered  in  all  its  circumttances. 

Being  thus  difmiifed,  he  preached  his  farewel  fermon  on  the 
-firft  of  July,  from  2  Con  i.  14*  Thedo£lrine  he  obferved  from 
the  words  was  this,  "  Minifters  and  the  people  that  have  been 
"  under  their  care,  muit  meet  one  another  before  Chrift's  tri- 
"  bunal,  at  the  day  of  judgment."  It  was  a  remarkably  folemn 
And  affecting-  difcourle,  and  was  publilhed  at  the  defire  of  foine 
of  the  hearers. 

After  Mr.  Edwards  was  difmilTed  from  Northampton,  he 
preached  there  foine  times  occafionally  when  they  had  no  other 
preacher  to  fupply  the  pulpit  :  till  at  length  a  great  uneafmefs 
was  mani felled  by  many  of  the  people,  at  his  preaching  there 
at  all.  Upon  which,  the  committee  for  fupplying  the  pulpit, 
called  the  town  together,  to  know  their  minds  with  refpecl:  to 
that  matter  :  when  they  voted  that  it  was  not  agreeable  to  their 
minds,  that  he  mould  preach  among  them.  Accordingly, 
when  Mr.  Edwards  was  in  town,  and  they  had  no  other  minif- 
ter  to  preach  tp  them,  they  carried  on  public  worfhip  among 
themfelves,  and  without  any  preaching,  rather  than  to  invite 
Mr.  Edwards  ! 

Every  one  mud  be  fenfible  that  this  was  a  great  trial  to  Mr. 
Edwards.  He  had  been  near  twenty-four  years  among  that 
people  ;  and  his  labours  had  been,  to  all  appearance,  from 
time  to  time  greatly  blefled  among  them  :  and  a  great  number 
looked  on  him  as  their  fpi  ritual  father,  who  had  been  the 
happy  inflniment  of  turning  them  from  darknefs  to  light,  and 
plucking  them  as  brands  out  of  the  burning.  And  they  had 
from  time  to  time  profefled  that  they  looked  upon  it  as  one  of 
their  grcatell  privileges  to  have  (uch  a  mbiirer,  and  mamielled 
their  great  love  and  cfteem  of  him,  to  fuch  a  decree,  thai, 
(as  S  .  Paul  fays  of  the  Gilatians)  if  it  had  been  pofllble,  they 
would  have  plucked  out  their  own  eyes,  and  ?iven  them  to  him. 
And  they  had  a  great  intereil  in  his  heart  :  lie  had  borne  them 
on  his  heart  and  carried  them  in  his  bofom  for  many  years  ;  ev- 
ercifing  a  tender  concern  and  love  for  them  :  for  their  grod  he 
nting,  contriving,  labouring:  ..rThc  had 

L  pourr! 


Sa  The  L  I  F  £  of  the  Reverend 

poured  out  ten  thoufand  fervent  prayers  ;  in  their  good  he  had 
rejoiced  as  one  that  findeth  great  fpoil ;  and  they  were  dear  to 
hjm  above  any  other  people  under  heaven. 

Now  to  have  this  people  turn  againfl  him,  and  thnift 
him  out  from  among  them,  in  a  great  tumult  and  heat,  with 
hafle,  and  a  great  degree  of  violence  ;  like  the  Jews  of  old  flop 
ping  their  ears  and  riming  upon  him  with  furious  zeal,  not  allow 
ing  him  to  defend  himfelf  by  giving  him  a  fair  hearing  ;  and 
.  even  refilling  fo  much  as  to  hear  him  preach;  many  of  them 
furmifmg  arid  publicly  fpeaking  many  ill  things  as  to  his  ends 
and  defigns  !  To  have  the  tables  turned  (o  fuddcnly  and  the 
voice  fo  general  and  loud  againft  him.  This  furely  mull  come 
very  near  to  him,  and  try  his  fpirit.  The  words  of  the  pial- 
millfeems  applicable  to  this  cafe,  "  It  was  not  an  enemy  that 
"  reproached  me,  then  I  could  have  borne  it  ;  neither  was  it 
"  he  that  hated  me,  that  did  magnify  himfelf  againit  me,  then 
"  I  would  have  hid  myfelf  from  him.  But  it  was  THOU — 
"  my  guide  and  mine  acquaintance.  We  took  fweet  counfel 
"  together,  and  walked  unto  the  houfe  of  God  in  company." 

Let  us  therefore  now  behold  the  man  ! 

The  calm  and  ledatenefs  of  his  mind  ;  his  meeknefs  and 
humility  in  sjreat  and  violent  oppofition,  and  injurious  treat 
ment  j  his  refolution  and  fteady  conduct  through  all  this  dark 
and  terrible  ftorm,  were  truly  wonderful,  and  cannot  be  fet  in 
fo  beautiful  and  affecting  a  light  by  any  defcription,  as  they  ap 
peared  in  to  his  friends,  who  were  eye-witnelles. 

Mr.  Edwards  had  a  numerous  and  chargeable  family,  and 
little  or  no  income,  exclufive  of  his  falary  :  and  confidering 
how  far  he  was  advanced  in  years  ;  the  general  difpofition  of 
people  who  want  a  minifter  to  prefer  a  young  man  wrho  has 
never  been  fettled,  to  one  who  has  been  difmifled  from  his  peo 
ple  ;  and  what  mifreprefentations  were  made  of  his  principles 
through  the  country,  it  looked  to  him  not  at  all  probable  that 
he  mould  ever  have  opportunity  to  be  fettled  again  in  the  work 
of  the  miniftry,  if  he  was  difmiffed  from  Northampton  :  And 
he  was  not  inclined  or  able  to  take  any  other  courfe,  or  go  in 
to  any  other  bufmefs  to  get  a  living.  So  that  beggery  as  well 
asdifgrace  ftared  him  full  in  the  face,  if  he  perliited  in  his  prin 
ciples.  To  be  fure,  he  viewed  himfelf  as  taking  the  moft  direct 
way  to  thefe,  according  to  the  natural  courfe  of  things,  by  dif- 
co\ering  and  adhering  to  his  principles,  in  the  fituation  he  then 
was.  For  he  forefaw  all  this,  before  it  came  upon  him  ;  and 
therefore  had  the  opportunity  and  the  temptation  to  efcape  it,  by 
concealing  his  principles.  When  he  was  fixed  in  his  princi 
ples 


Air.  JONATHAN    EDWARDS.  83 

pics,  and  before  they  were  publicly  known,  he  told  fome  of  his 
1  riemls,  that  if  he  discovered  and  perfilled  in  them,  it  would  molt 
likely  irluc  in  his  difmiftion  and  difgrace  ;  and  the  ruin  of  him-- 
fclf  and  family,  as  to  their  temporal  intercfts.  He  therefore 
firit  fat  clown  and  counted  the  c:oft,  and  deliberately  took  up 
the  crofs,  when  it  was  fet  before  him  in  its  full  weight  and  mag 
nitude  •  and  in  direct  oppofition  to  all  worldly  views  and  mo 
tives.  And  therefore  his  condud  in  thefe  circumilances,  was 
a  remarkable  exercife  and  difcovery  of  his  confcientioufnefs ;  and 
his  readinefs  to  deny  himfelf,  and  ibrfake  all  that  he  had,  to 
follow  Chrift. 

A  man  muft  have  a  confiderable  degree  of  the  fpirit  of  a  mar 
tyr,  not  to  flinch  in  fuch  a  cafe  as  this  ;  but  go  on  with  the  fled- 
faftnefs  and  refolution  with  which  he  did.  He,  as  it  were, 
put  his  life  in  his  hand,  and  ventured  on  where  truth  and  duty 
appeared  to  lead  him,  unmoved  at  the  threatning  dangers  on 
every  fide. 

However,  God  did  not  farfake  him.  As  he  gave  him  thofe 
inward  fiipports  by  which  he  was  able  in  patience  to  poffefs 
his  foul,  arid  calmly  and  courageoufly  row  on  in  the  ftorm,as 
it  were,  in  the  face  of  boiftrous  winds,  beating  hard  upon  him, 
and  in  the  midft  of  gaping  waves  threatning  to  fwallow  him 
up  :  fo  he  foon  appeared  for  him,  in  his  providence,  even 
beyond  all  his  expectations.  His  correfpondents  and  other 
friends  in  Scotland,  hearing  of  his  difmiftion,  and  fearing  it 
might  be  the  means  of  bringing  him  into  worldly  flraits,  gener- 
oufly  contributed  a  handfome  fum,  and  fent  it  over  to  him. 

And  God  did  not  leave  him  without  tender,  valuable  friends 
at  Northampton.  For  a  fmall  number  of  his  people  who  op- 
pofed  his  difmiflion  from  the  beginning,  and  fome  who  ac~lci<: 
on  neither  fide,  who  joined  with  him  after  his  difmiffion,  aruj 
adhered  to  him,  under  the  influence  of  their  great  efteem  and 
love  of  Mr.  Edwards,  were  willing  and  thought  themfelves 
able  to  maintain  him  :  and  infixed  upon  it  that  it 'was  his  duly 
to  ftay  among  them,  as  a  dillinft  and  feparate  congregation 
from  the  body  of  the  town,  who  had  rejected  him. 

Mr.  Edwards  could  not  fee  it  to  be  his  duty  to  flay  among 
them,  as  circumftances  were;  as  this  would  probably  be  a 
means  of  perpetuating  an  unhappy  divifion  in  the  town  ;  an«i 
there  was  to  him  no  profpecl  of  doing  the  good  there,  which 
would  counterbalance  the  evil.  However,  that  lie  might  do 
all  he  could  to  fatisfy  his  tender  and  afflicted  friends  ;  and  1  e- 
caufe  in  the  multitude  of  counfellors  there  is  fafetv,  he  con- 

fen  ted 


84  The.  LIFE  of  the  Reverend 

fented  to  afk  the  advice  of  an  ecclefiaftical  council.  Accord 
ingly,  a  council  was  called,  and  convened  at  Northampton  on 
the  i^th  of  May  1751. 

The  town  on  this  occafion  was  put  into  a  great  tumult  and 
fire.  They  who  were  aftive  in  Mr.  Edwards's  difiniilion 
fuppofed,  though  without  any  ground,  and  contrary  to  uuth, 
that  he  was  contriving  and  attempting  wirh  his  friends,  again 
to  in1  reduce  himfelf  at  Northampton.  They  drew  up  a  re- 
monltrance  againil  their  proceedings,  and  laid  it  before  the 
council  (though  they  would  not  acknowlege  them  to  be  an 
ecclefiaftical  council)  containing  many  heavy,  though  ground- 
iefs,  infinuations  and  charges  againft  Mr.  Edwards,  and  bitter 
accufations  of  the  party  who  had  adhered  to  him  :  But  refufed 
to  appear  and  fupport  any  of  their  charges,  or  fo  much  as 
to  give  the  gentlemen  of  the  council  any  opportunity  to  confer 
with  them,  about  the  affair  depending  ;  though  it  was  dili 
gently  fought. 

The  council  having  heard  what  Mr.  Edwards,  and  they  who 
adhered,  to  him,  and  any  others  who  defjredto  be  heard,  had  to 
fay,  advifed,  agreeable  to  Mr.  Eclvvards's,  judgment  and  expec 
tation,  that  he  mould  leave  Northampton,  and  accept  of  the 
million  to  which  he  was  invited  at  Stockbridge  ;  of  which  a 
more  particular  account  will  be  given  prefently. 

Many  other  fafts  relative  to  this  for rowful,  ftrange,  furpriz- 
ing  affair  (the  moft  fo  doubtlefs  of  any  of  the  kind,  that  ever 
happened  in  New-England  ;  and  perhaps,  in  any  part  of  the 
chriftian  wor.ld)  might  be  related  ;  but  as  this  more  general 
Inlforyofit,  may  be  fufficient  to  anfwer  the  ends  propofed, 
viz.  to  rectify  fome  gfofs  mifreprefentations  that  have  been 
made  of  the  matter,  and  difcover  the  great  trial  Mr.  Edwards 
had  hercm,  it  is  thought  belt  to  fupprefs.  other  particulars. 
As  a  proper  clofe  to  this  melancholy  ilory  ;  and  to  confirm, 
end  further  illuftrate  what  has  been  related,,  the  following  letter 
from  Jofeph  Haw'ley,  Efq.  (a  gentleman  who  was  well  ac 
quainted  with,  and  very  aclive -in  the  tranfa&ions  qf  this  whole 
affair,  and;  very  much  a  head  and  leader  in  it)  to  the  Rev.  Mr. 
Hall  of  Sutton,  publimed  in  a  weekly  news-paper  in  Bo(ion> 
!M»y  jo,  1760,  is  here  inferted, 

To. 


Mr.  JONATHAN  ED  w  A  R  D  s.  85 

To  the   lltu.   Mr,  HALL  of  S  u  T  T  o  N. 

Northampton,  May  9,   1760. 
Rev.  Sir, 

IH  A  V  E  often  wifhecl  that  every  member  of  the  two  eccle- 
fiafiical  councils  (that  formerly  fat  in  Northampton  upon 
the  unhappy  differences  between  our  former  moft  worthy  and 
reverend  paftor  Mr.  Jonathan  Edwards  and  the  church  here) 
whereof  you  was  a  member  ;  I  fay  fir,  I  have  often  wifhed 
cvei y  of  them  truly  knew  my  real  fenfe  of  my  own  conduct  in 
the  affairs  that  the  one  and  the  other  of  laid  councils  are  privy 
to;  and  as  I  have  long  apprehended  it  to  be  my  duty  not  only 
to  humble  myfelf  before  God  for  what  was  unchriflian  and 
Cuful,  in  my  conduct  before  faid  councils,  butalfo  to  confefs 
iny  faults  to  them,  and  take  fhame  to  myfelf  therefor  before 
them.  I  have  often  fludied  with  myfelf  in  what  manner  it 
was  pra6iicable  for  me  to  do  it ;  and  when  I  underilood  that 
you  fir,  and  Mr.  Eaton,  were  to  be  at  Cold  Spring  at  the  time 
of  their  late  council,  I  refolved  to  improve  the  opportunity 
fully  to  open  my  mind  there  io  you  and  him  thereon  ;  and 
thought  that  probably  fome  method  might  be  then  thought  of 
in  which  my  reflections,  on  myfelf  touching  the  matters  above 
hinted  at,  might  be  communicated  to  moft  if  not  all  die  gentle 
men  aforefaid,  who  did  not  refide  in  this  county  :  But  you 
know,  fir,  how  difficult  it  was  for  us  to  converfe  together  by 
ourfelves  when  at  Cold  Spring,  without  giving  umbrage  to 
t-hat  people  ;  I  therefore  propofed  writing  to  you  upon  the 
matters  which  I  had  then  opportunity  only  moft  fummarily  to 
fugged  ;  which  you.  fir,  fignified  would  be  agreeable  to  you  : 
1  therefore  now  undertake  what  I  then  propofed,  in  which  I 
humbly  afk  the  divine  aid  ;  and  that  I  may  be  made  rnofl 
freely  willing  fully  to  confefs  my  fin  and  guilt  to  you  and  the 
world  in  thofe  inflances  which  I  have  reafon  to  fuppofe  fell 
under  your  notice,  as  they  were  public  and  notorious  trarif- 
a£tions,  and  on  account  whereof,  therefore,  you  fir,  and  all 
others  who  had  knowlege  thereof,  had  juft  caufe  to  be  offend 
ed  at  me. 

And  in  the  firil  place,  Sir.  I  apprehend  that  with  the  clnifch 
and  people  of  Northampton,  I  filmed    isnd  erred  exceedingly 


86  The  L  I  F  E  of  the  Reverend 

in  conferring  and  labouring  that  there  fhould  be  fo  early  a 
difmiffion  of  Mr.  Edwards  from  his  paftoral  relation  to  us, 
even  upon  the  fuppofition  that  he  was  really  in  a  miflake  in 
the  difputed  point  :  not  only  becaufe  the  difpute  was  upon 
matters  fo  very  difputable  in  themielves  and  at  the  greateft  re 
move  from  fundamental,  but  becaufe  Mr.  Edwards  fo  long 
had  approved  himfelt  a  moft  faithful  and  painful  paftor  to  faid 
church  ;  and  alfo  changed  his  fentiments  in  that  point  wholly 
from  a  tender  regard  to  what  appeared  to  him  to  be  truth  ; 
and  had  made  known  his  fentiments  with  great  moderation 
and  upon  great  deliberation  againft  all  worldly  motives,  and 
from  mere  fidelity  to  his  great  mailer,  and  a  tender  regard  to 
the  fouls  of  his  flock,  as  we  had  the  higheft  reafon  to  judge  : 
which  confiderations  now  feem  to  me  fufficient  ;  and  would 
(if  we  had  been  of  a  right  fpirit)  have  greatly  endeared  him 
to  his  people,  and  made  us  to  the  lafl  degree,  reluttant  to  part 
ing  with,  and  difpofed  us  to  the  exercife  of  the  greateft  can 
dour,  gentlenefs  and  moderation  :  how  much  of  the  reverfe 
whereof  appeared  in  us,  I  need  not  tell  you,  Sir,  who  was  an 
eye-witnefs  of  our  temper  and  conduct. 

And  although  it  does  not  become  me  to  pronounce  decifive- 
ly  on  a  point  fo  difputable  as  what  was  then  in  difpute  ;  yet  I 
beg  leave  to  fay,  that  I  really  apprehend  that  it  is  of  the  high- 
eft  moment  to  the  body  of  this  church,  and  to  me  in  particu 
lar  moft  folicitoufly  to  enquire,  whether  like  the  Pharifees  and 
lawyers  in  John  Baptift's  tome,  we  did  not  rejecl  the  counfel 
of  God  againft  ourfelves,  in  rejecting  Mr.  Edwards  and  his 
doftrine  :  which  was  the  ground  of  his  difmiflion.  And  I 
humbly  conceive  that  it  highly  imports  us  all  of  this  church, 
inoft  ferioLifly  and  impartially  to  examine  what  that  moft  wor 
thy  and  able  divine  about  that  time  publifhed  in  fupport  of  the 
fame,  whereby  he  being  dead  yet  fpeaketh. 

But  there  were  three  things,  Sir,  efpecially  in  my  own  parti 
cular  conduct  before  the  firft  council,  which  have  been  juftly 
matter  of  great  grief  and  much  trouble  to  mealmoft  ever  fince, 
to  wit. 

In  the  fit  fi  place  I  confefs,  Sir,  that  I  acled  very  immodeftly 
and  abufively  to  you,  as  well  as  injurioufly  to  the  church  and 
myfelf,  when  with  much  zeal  and  unbecoming  a  durance,  I 
moved  the  council  that  they  would  interpofe  to  filence  and 
flop  you  in  an  adtlrefs  you  was  making  one  morning  to  the 
people,  wherein  you  was,  if  I  do  riot  mifrernember,  briefly 

exhorting 


Mr.   J  O  N  A  T  II  A  N    E  D  W  A  R  D  S.  87 

exhorting  them  to  a  tender  remembrance  of  the  former  affec 
tion  and  harmony  that  had  long  fubfifled  between  them  and 
their  reverend  pallor,  and  the  great  comfort  and  profit  which 
they  had  apprehended  that  they  had  received  from  his  niinif- 
try  ;  for  which,  Sir,  I  heartily  afk  your  forgivenefs  ;  arid  I 
think,  that  we  ought  inftead  of  oppofing  an  exhortation  of 
that  nature,  to  have  received  it  with  all  thankfulnefs. 

Another  particular  of  my  condu6i  before  that  council, 
which  I  now  apprehend  was  criminal,  arid  was  owing  to  the 
want  of  that  tender  affeclion  and  reverend  refpecl;  and  efteem 
for  Mr.  Edwards  which  he  had  highly  merited  of  me,  was  my 
ilrenuoufly  oppofing  the  adjournment  of  the  matters  fubmitted 
to  that  council,  for  about  two  months  ;  for  which  I  declare 
myfelf  unfeignedly  forry  ;  and  I  with  lhame  remember,  that 
I  did  it  in  a  peremptory,  decifive,  vehement  and  veryimmodeft 
manner. 

But,  Sir,  the  mofl  criminal  part  of  my  conducl  at  that  time, 
ihat  I  am  confcious  of,  was  my  exhibiting  to  that  council  a 
fet  of  arguments  in  writing,  the  drift  whereof  was  to  prove 
the  reafonablenefs  and  neceffity  of  Mr.  Edwards's  difmiflioii 
in  cafe  no  accommodation  was  then  effefted  with  mutual  con- 
fent ;  which  traftby  clear  implication  contained  fome  fevere, 
uncharitable,  and  if  I  do  not  mifremember,  groundlefs  and 
llanderous  imputations  on  Mr.  Edwards,  and  exprefTed  in 
bitter  language  ;  and  although  the  original  draft  thereof  was 
not  done  by  me,  yet  I  foolifhly  and  finfully  confented  to 
copy  it  ;  and  as  agent  for  the  church,  to  read  it  and  deliver 
it  to  the  council,  which  I  could  never  have  done,  if  I  had  not 
had  a  wicked  relilh  for  perverfe  things  :  which  conducl;  of 
mine,  I  confefs  was  very  finful  :  am  perfuaded  was  highly 
provoking  to  God,  and  for  which  I  am  afhamed,  confounded, 
and  have  nothing  to  anfwer. 

As  to  the  church's  remonflrance  (as  it  was  called)  which  their 
committee  preferred  to  thelaft  of  faid  councils,  to  all  which  I 
was  confeming,  and  in  the  compofing  whereof  I  was  very 
aclive,  as  alfo  in  bringing  the  church  to  their  vote  upon  it  ; 
I  would  in  the  firft  place  only  obferve,  that  I  do  not  remem 
ber  any  thing  in  that  fmall  part  of  it  which  was  plainly  dif- 
curfive  of  the  expediency  of  Mr.  Edwards'?  re-fettlement  here 
as  pallor  to  a  part  of  the  church,  which  was  very  exceptiona 
ble  ;  but  as  to  all  the  refidue,  which  was  much  the  greatelt 
part  thereof  (and  I  am  pot  certain  that  any  part  was  wholly 

free1! 


88  The  LIFE  of  the  Reverend 

free)  it  was  every  where  larded  with  unchriflian  bitteiTi'cfs,- 
farcaflical  and  unmannerly  infmuations,  contained  divers  direct 
grievous  and  criminal  charges  and  allegations  againit  Mr.  Ed 
wards  ;  which  I  have  fmce  good  reaion  to  fuppofe  were  ail 
founded  on  jealous  and  uncharitable  miftakes,  and  fo  were 
realty  grofe  flanders,  alfo  many  heavy  and  reproachful  charges 
upon  divers  of  Mr.  Edwards's  adherents,  and  fome  fevereceri- 
fures  of  them  all  indifcriminaLeiy  ;  all  of  which  (if  not  wholly 
falfe  and  groundlefs)  yet  were  altogether  unneceffary,  and 
therefore  highly  criminal.  Indeed  I  am  fully  convinced, 
that  the  whole  of  that  compofure,  excepting  the  fmail  part 
thereof  abovementioned,  was  totally  unchriftian,  a  fcandalous, 
ahufive,  injurious  libel,  againft:  Mr.  Edwards  and  his  particular 
friends  ;  efpecially  the  former,  and  highly  provoking  and  de- 
teftable  in  the  fight  of  God  ;  for  which  I  am  heartily  fony 
and  afhamed  ;  and  pray  I  may  remember  it  with  deep  abafe- 
ment  and  penitence  all  my  days.  Nor  do  I  now  think  that 
the  church's  conduct  in  refufmg  to  appear  and  attend  before 
that  council  to  fupport  the  charges  and  allegations  in  laid  re- 
monftrance  againfl  Mr.  Edwards  and- (aid  brethren,  which  they 
demanded,  was  ever  vindicated  by  all  the  fubtle  anfvvers  that 
were  given  to  faid  demand;  nor  do  I  think  that  our  conduct 
in  that  iniiance  was  capable  of  a  defence,  for  it  appears  to  me, 
that  by  making  charges  of  fcandalous  matters  againft  them  be 
fore  faid  council,  we  neceilarily  fo  far  gave  that  council  jurif- 
diclion  ;  arid  I  own  with  forrow  and  regret,  that  1  zealoufly 
endeavoured,  that  the  church  fhould  perfeveringly  refufe  to 
appear  before  faid  council  for  the  purpofe  abovefaid  j  which  I 
humbly  pray  God  to  forgive. 

.  Another  part  of  my  conduct,  Sir,  of  which  I  have  long  re 
pented,  and  for  which  I  hereby  declare  my  hearty  forrow,  was 
my  obftinate  oppofition  to  the  hft  council's  having  any  confer 
ence  with  the  church  ;  which  faid  council  earneftly  and  re 
peatedly  moved  for,  and  which  the  church  finally  denied  (as 
you  know.)  I  think  it  difcovered  a  great  deal  of  pride  and  vain 
iuflieiency  in  the  church,  and  (lie wed  them  to  be  very  opinia- 
tive,  efpecially  the  chief  iticklers,  one  of  whom  I  own  I  was, 
and  think  it  was  running  a  moil  prefumptuous  rifk,  and  a£titfg 
the  part  of  proud  fcorners,  for  us  to  refufe  hearing  and  candidly 
and  ferioufly  confideriiigwhat  that  council  could  fay  or  propofe 
to  us ;  among  whom  there  were  divers  juftly  in  great  reputa 
tion  for  grace  and  wifclom. 

la 


Mr.  JONATHAN    EDWARDS*  89 

In  thefe  inflances,  Sir,  of  my  condu8,  and  others  (to  which 
you  was  not  privy)  in  the  courfe  of  that  moft  melancholy  con 
tention  with  Mr.  Edwards,  wherein  I  now  fee  that  I  was  very 
much  influenced  by  vaft  pride,  felf-fufficiency,  ambition  and 
vanity.  I  appear  to  myfelf  vile,  and  doubtlefs  much  more  fo 
to  others  who  are  more  impartial ;  and  do  in  the  review  there 
of,  abhor  myfelf,  and  repent  forely  :  and  if  my  own  heart  con-^ 
demns  me  it  behoves  me  folemnly  to  remember,  that  God  is 
greater,  and  knoweth  all  things  :  and  I  hereby  own,  Sir,  that 
inch  treatment  of  Mr.  Edwards,  as  is  herein  before  mentioned, 
•wherein  I  was  fo  deeply  concerned  and  aclive,  was  particularly 
and  very  aggravatedly  fmful  and  un grateful  in  me,  becaufe  I 
\vas  not  only  under  the  common  obligations  of  each  individual 
of  the  fociety  to  him,  as  to  a  moft  able,  diligent  and  faithful 
paftor  ;  but  I  had  alfo  received  many  inftances  of  his  tender- 
nefs,  goodnefs,  and  generofity  to  me,  as  a  young  kinfman, 
whom  he  was  difpofed  to  treat  in  a  moft  friendly  manner. 

Indeed,  Sir,  I  mnft  own,  that  by  my  conduct  in  confulting 
and  acling  againft  Mr.  Edwards  within  the  time  of  our  moifc 
unhappy  difputes  with  him,  and  efpecially  in  and  about  that 
abominable  remonftrance  I  have  fo  far  fymbolized  with  Bala 
am,  Ahitophel  and  Judas,  that  I  am  confounded  and  filled 
with  terror  oftentimes  when  I  attend  to  the  moft  painful  firni- 
litude. 

And  I  freely  confefs,  that  on  account  of  my  conduct  above- 
mentioned,    I  have  the  greateft  reafon  to  tremble  at  thofe  moft 
folemn  and   awful   words  of  our  Saviour,  Matt,  xviii.  6.  and 
thofe  in  Luke  x.    at    the    i6th  :  and  I  am  moft  forely  fenfible 
that  nothing  but  that  infinite  grace  and  mercy  which  faved  fome 
of  the    betrayers    and  murderers  of  our   bleficd  Lord,  and  the 
perfccutors  of   the  martyrs,  Can  pardon  me  ;  in  which  alone 
I  hope  for  pardon,  for  the  fake  of  Chrift,  whofe  blood  (bleffeci 
be  God)  clearifeth  from  all  fin.     On  the  whole,  Sir,  I  am  con 
vinced,  that  1  have  the  greateft  reafon  to  fay  as  David,  "  Have 
"  mercy  upon  me,  O  God,  according  to   thy  loving  kiiuinefs, 
"  according  to  the  multitude  of  thy  tender  mercies  blot  out 
"  my   trangreiTions,  warn  me  thoroughly  from  mine  iniquity. 
"  and  cleanfe  me  from  my  fin  ;  for  I  acknowlege  my  tranfgrel- 
*  fions,  and  my  fin  is  ever  before  me  :   hide  thy  face  from  my 
fins,  and  blot  out  all  mine  iniquities :  create  in  rne  a  c'ean 
heart,  O  God,  and  renew  a  right  fpirit  within  me;  caft  rae 
M  **  not- 


9* 


The  L  i  F  E  .of  the   Reverend 


"  not  away  from  t|iy  prefence,  and  take  not  thy  holy  fpirit 
'*  from  me.  Keftore  unto  me  the  joy  of  thy  falvation,  and 
"  uphold  me  with  thy  free  fpirit." 

And  I  humbly  apprehend  that  it  greatly  concerns  the  church 
of  Northampton  molt  ierioufly  to  examine  whether,  the  many 
hard  fpeeches,  fpoken  by  many  particular  members  againlt 
their  former  parlor,  fome  of  which  the  church  really  counte 
nanced,  and  efpecially  rhofe  fpoken  by  the  church  as  a  body,  in 
that  moft  vile  remoriftrance  are  not  fo  odious  and  ungodly,  as 
to  be  utterly  uncapable  of  defence ;  and  whether  faid  church 
.were  not  guilty  of  great  fin  in  being  fo  willing  and  difpofed  for 
fo  flight  a  caufe,  to  part  with  fo  faithful  and  godly  a  minifter 
as  Mr.  Edwards  was.  And  whether  ever  God  will  hold  us 
guiltlefs  until  we  cry  to  him  for  Chrift's  fake  to  pardon  and 
fave  us  from  that  judgment  which  fuch  ungodly  deeds  deferve, 
and  publicly  humble  and  take  ihame  to  ourfelves  therefor.  And 
I  moft  heartily  wiih  and  pray  that  the  town  and  church  of 
Northampton  would  ferioufly  and  carefully  examine  whether 
they  have  not  abundant  caufe  to  judge  that  they  are  now  lying 
under  great  guilt  in  the  fight  of  God  :  arid  whether  thofe  of  us 
who  were  .concerned  in  that  moft  awful  contention  with  Mr. 
Edwards,  can  ever  more  reafonably  expecl  God's  favor  and 
blefTmg,  until  our  eyes  are  opened,  and  we  become  thoroughly 
convinced  that  we  have  greatly  provoked  the  moft  High,  and 
been  injurious  to  one  of  the  beft  of  men  ;  and  until  we  IhaH 
be  thoroughly  convinced  that  we  have  dreadfully  perfecuted 
Chrift  by  perfecutirig  and  vexing  that  juft  man  and  fervant  of 
Chrift  ;  until  we  {hail  be  humble  as  in  the  duft  therefor,  and 
until  we  openly  in  full  terms,  and  without  baulking  the  matter, 
confefs  the  fame  before  the  world,  and  moft  humbly  and  earn- 
eftly  feek  forgivenefs  of  God,  and  do  what  we  can  to  honor 
the  memory  of  Mr.  Edwards,  and  clear  it  of  all  the  afperfions 
which  we  unjuftly  caft  upon  him  ;  fince  God  has  been  plealed 
to  put  it  beyond  our  power  to  afk  his  forgivenefs.  Such  terms 
I  am  perfuaded  the  great  and  righteous  God  will  hold  us  to, 
and  that  it  will  be  in  vain  for  us  to  hope  to  efcape  with  impu 
nity  in  any  other  way.  This  I  am  convinced  of  with  regard 
to  myfelf,  and  this  way  I  moft  folemnly  propofe  to  take  my- 
felf  (if  God  in  his  mercy  fhall  give  me  opportunity)  that  fo  by 
making  free  confeflion  to  God  and  man  of  my  fin  and  guilt, 
and  publicly  taking  fhame  to  myfelf  therefor,  I  may  give  glory 

to 


Mr.    JONATHAN    EDWARDS.  g  i 

to  the  God  of  Ifrael,  and  do  what  in  me  lies,  to  clear  the  "me 
mory  of  that  venerable  man  from  the  wrongs  and  injuries  I  was 
fo  active  in  bringing  on  his  reputation  and  character ;  and  I 
thank  God  that  he  has  been  plea  fed  to  fpare  my  life  and  op 
portunity  therefor  to  this  time,  and  am  forry  that  I  have  delay 
ed  the  affair  fo  long. 

"Although  I  made  the  fubflance  of  almoft  all  the  foregoing 
reflexions  in  writing,  but  not  exaftly  in  the  fame  manner  to 
Mr.  Edwards  and  the  brethren  who  adhered  to  him,  in  Mr. 
Edwards's  1-ife,  and  before  he  removed  from  Stockbrit'ge,  and 
I  have  reafon  to  believe  that  he,  from  his  great  candor  and 
charity,  heartily  forgave  me  and  prayed  for  me  :  yet  becaufe 
that  was  not  generally  known,  -1  look  on  myfelf  obliged  to  take 
further  fieps ;  for  while  I  kept  filence,  my  bones  waxed  old,. 
Sec. 

For  all  thefe  my  great  fins  therefor,  in  the  firft  place,  I 
humbly  and  rnoil  earneftly  alk  forgivenefs  of  God  ;  "nextly,  of 
the  relatives  and  near  friends  of  Mr.  Edwards.  I  alfo  afk  the 
forgiveness  of  all  thpfe  who  w;ere  called  Mr.  Edwards's  adhe 
rents  ;  and  of  all  the  members  of  the  ecclefiafHcal  councils 
above  mentioned.;  and  lad-ly,  of  all  chriftiaix  people,  ;who  have 
had  any  knowlege  of  the  matters  abovefaid,  or  any  of  them. 

I  have  no  deiire,  Sir,  that  you  fhould  make  any  fecret  of 
this- letter;  but  defire  you  would  communicate  the  fame  to, 
whom  you  mall  judge  proper,  and  I  purpofe  (if  God  (hall  give 
me  opportunity)  to  procure  it  to  be  publifhed  in  foine  one  of 
the  public  news  papers ;  for  I  can  not  devife  any  other  way  of 
making  known  rny  fentiments  of  the  foregoing  matters  to  all 
who  ought  to  be  acquainted  therewith,  and  therefore  I  think  I 
ought  to  do  it,  whatever  remarks  I  may  foiefee  will  be  made 
thereon. 

Probably  when  it  comes  out,  fome  of  my  acquaintance  will 
pronounce  me  quite  over  run  with  vapours  ;  others  will  be 
furnifhed  with  matter  for  mirth  and  pleafantry  ;  others  will 
curforily  pafs  it  over  as  relating  to  matters  quite  ftale  ;  but 
fome  I  am  perfuaded  will  rejoice  to  fee  me  brought  to  a  fenfe 
of  my  fin  arid  duty  ;  and  1  myfelf  ihall  be  confcious  that  I  have 
done  fomething  of  what  the  nature  of  the  cafe  admits,  towards 
undoing  what  is,  and  long  has  been,  to  my  greateft  remorfe 
and  trouble  that  it  was  ever  done. 

Sir,  I  defire  that  none  would  entertain  a  thought  from  my 
having  fpoken  refpeclfully  of  Mr.  Edwards,  that  I  am  difaffecl- 

ed 


gs  The  L  I  F  E  of  the  Reverend 

ed  to  our  prefent  paftor  ;  for  the  very  reverfe  is  true ;  and  I 
have  a  reverend  efteern,  real  value,  and  hearty  affection  for  him, 
and  blefs  God,  that  he  has  notwithftanding  all  our  unworthU. 
nefs,  .given  us  one  to  fucceed  Mr,   Edwards,  who  (as  I  have 
reafon  to  hope)  is  truly  faithful. 

I  conclude  this  long  letter,  by  heartily  defirjng  your  prayers, 
that  my  repentance  of  my  fins  above  mentioned  may  be  un 
feigned  and  genuine,  and  fuch  as  God  in  infinite  mercy  for 
Chrift's  fake  will  accept :  And  I  beg  leave  to  fubfcribe  myfelf, 

5jr,  ypur  real,  though  very  unworthy  fiiend, 
and  obedient  fervant, 

JOSEPH  H  A  w  L  E  Y, 


SECTION     III. 

His   MISSION    to  the    INDIANS   at   STOCK- 
BRIDGE,    £?<;, 

rlP  H  E  Indian  Million  at  Stockbridge  (a  town  in  the  weftern 
JL  part  of  the  province  of  the  Malfachufetts-Bay,  fixty  miles 
from  Northampton)  being  vacant  by  the  death  of  the  late  Reve 
rend  Mr.  Sergeant,  the  honored  and  reverend  commiflioners  for 
Indian  affairs,  in  Bofton,  who  have  the  care  and  direction  of  it, 
applied  to  him,  as  the  tnoft  fuitable  perfon  they  could  think  of 
tobetruft  with  that  million.  And  he  was  at  the  fame  time  in^ 
vited  by  the  inhabitants  of  Stockbridge  ;  and  being  advifed  by 
the  council,  above  mentioned,  to  accept  of  the  invitation,  he 
repaired  to  Stockbridge  ;  and  was  introduced  and  fixed  as  milTi,- 
onary  to  the  Indians  there  by  an  ecclefiaftical  council  called  for 
that  purpofe,  Auguft  8,  1751. 

When  Mr.  Edwards  firft  engaged  in  the  miflion,  there  was 
a  hopeful  profpect  of  its  being  extenfively  ferviceable,  under  his 
care  and  influence  ;  not  only  to  that  tribe  of  Indians  which  was 
fettled  at  Stockbridge,  but  among  the  Six  Nations :  fome  of 
whom  were  coming  to  Stockbridge  to  fettle,  and  bring  their 
own,  and  as  many  of  their  neighbours  children  as  they  could  get ; 
fo  be  educated  arid  inftrudted  theret  For  this  end,  a  houfe  fo£ 

a  bpard- 


Mr.  JONATHAN    EDWARDS.  93 

3  .boarding  fchool,  which  was  projected  by  Mr.  Sergeant,  was 
i're&ed  on  a  tnuc.t  ofland  appropriated  to  that  ufc  by  the  Indi 
ans  at  Stockbridge  :  where  the  Indian  children,  male  and  fe 
male  were  to  be  educated,  by  being  cloathed  and  fed,  and  inftruc- 
ted  by  proper  perfbns  in  ufeful  learning.  And  the  boys  to  be 
learned  husbandry  or  mechanic  trades,  and  the  girls  all  forts  of 
woman's  work.  For  the  encouragement  of  which,  fome  gene 
rous  fu'ofcriptions  were  made1  both  in  England  and  America. 
And  the  great  and  general  court  of  the  province  of  the  Mafia- 
chufetts-Bay,  did  much  to  promote  the  attain,  and  provided  lands 
for  the  Mohocks  to  lettle  on,  who  ihould  incline  to  come.  And 
the  generous  Mr.  Hollis,  to  encourage  the  thing,  ordered  twen 
ty-four  Indian  children  to  be  educated  on  the  fame  footing,  whol 
ly  at  his  coii.  Alfo  the  fociety  in  London,  for  propagating  the 
gofpel  among  the  Indians  in  and  about  N^w-England,  directed 
their  cornmiilioners  in  Bofton  to  do  confiderable  towards  this 
deiign. 

But  partly  by  reafon  of  fome  unhappy  differences  that  took 
place  among  thofe  who  had  the  chief  management  of  this  affair 
at  Stockbridge,  of  which  a  particular  account  would  not  ba 
proper  in  this  place  ;  and  partly  by  the  war  breaking  out  be 
tween  England  and  France,  which  is  generally  very  fatal  to 
fuch  affairs  among  Indians,  this  hopeful  profpecl:  came  to 
nothing. 

Mr.  Edwards's  labours  were  attended  with  no  remarkable 
vifible  fuccels  while  at  Stockbridge  :  though  he  performed  the 
bufmefs  of  his  million  to  the  good  acceptance  of  the  inhabitants 
in  general,  both  Englifh  and  Indians,  and  of  the  comimiffion- 
ers,  who  fupported  him  honorably,  and  confided  very  much  in 
his  judgment  and  wifdom  in  all  matters  relating  to  the  million^ 

Stockbridge  proved  to  Mr.  Edwards  a  more  quiet,  and,  on 
many  accounts,  a  much  more  comfortable  fituation  than  he 
was  in  before.  It  being  fo  much  in  one  corner  of  the  coun 
try,  his  time  was  not  fo  much  taken  up  with  company,  as  it 
was  at  Northampton,  though  many  of  his  friends,  from  almoft 
all  parts  of  the  land,  often  made  him  pleafant  and  profitable 
vifits,  And  he  had  not  fo  much  concern  and  trouble  with 
other  churches  as  he  was  obliged  to  have  when  at  Northamp 
ton,  by  being  frequently  fought  to  for  advice,  and  called  to 
allifl  in  ecclcfiaftical  councils.  Here  therefore  he  followed  his 
'•  'loved  ftudy  more  clofely,  and  to  better  purpofe  than  ever. 
In  thefe  fix  years  he  doubtlefs  made  fwifter  advances  in  know- 
lege  than  ever  before,  and  added  :aore  to  his  manufcripts  than 
in  apy  fix  years  of  his  life.  And 


<jl  The    LIFE    of  the  Reverend 

And  this  was  probably  as  ufeful  a  part  of  his  life  as  any. 
For  in  this  time  he  wrote  the  two  la  ft  books  that  have  been 
publiihed  by  him  (of  which  a  more  particular  account  will  be 
given  hereafter)  by  which  he,  has  doubtlefs  greatly  ferved  the 
church  of  Chrift,  and  will  be  a  bleffing  to  many  thoufands  yet 
unborn. 

Thus,  after  his  uprightnefs  and  faithfulnefs  had  been  fuffici- 
ently  tried  at  Northampton,  his  kind  rnafter  provided  for  him 
a  quiet  retreat,  which  was  rendered  the  more  fweet  by  the  pre 
ceding,  ftorm  ;  and  where  he  had  a  better  opportunity  to  pur- 
file  and  finim  the  work  God  had  for  him  to  do. 


SECTION     IV. 

His  being  made  PRESIDENT  of  NE .w-jE  RSE  Y 
COLLEGE;    his  SICKNESS  and  D  E  A  T  H. 

ON  the  24th  of  September,  1757,  the  Rev.  Mr.  Aaron 
.  Burr,  Prefident  of  New- Jerfey  College,  died. — And  at 
the  next  meeting  of  the  Truflecs,  Mr.  Edwards  was  chofen 
his  fucceiTor.  The  news  of  which  was  quite  unexpected,  and 
not  a  little  furprizrng  to  him.  He  looked  on  himfelf  in  many 
refpecls  fb  unqualified  for  that  bufmefs,  that  he  wondered  that 
gentlemen  of  fo  good  judgment,  and  fo  well  acquainted  with 
him.,  as  he  knew  fome  of  the  Truftees  were,  mould  think  of 
hiJii -for  that  place.  He  had  many  objections  in  his  own  mind 
•againft  undertaking  the  bufinefs,  both  from  his  unfitnefs,  arid 
his  particular  circumflances  ;  yet  could  not  certainly  determine 
that  it  was  not  his  duty  to  accept.  The  following  extraft  of  a 
letter  which  he  wrote  to  the  Truftees,  will  give  the  reader  a 
view  of  his  fentiments  and  exercifes  on  this  occaiion,  as  well 
as  of  the  great  defigns  he  was  deeply  engaged  in,  and  zealoufly 
profeciuing. 


Mr.    JONATHAN    EDWARDS.  9.5 

Stockbriclge,   \yth  Ottober  IJ^J»' 
Reverend  and  Honored  Gentlemen, 

I  Was  not  a  little  furprized,  on  receiving  the  unexpected  no 
tice  of  your  having -made  choice  of  me  to  fucked  the  late 

Prefidpnt  Burr,  as  the  head  of  NaiFau  Hall.- 1  am  much  in 

doubt  whether  I  am  called  to  undertake  the  bufmefs,  which 
you  have  done  me  the  unmerited  honor  to  choofe  me  for — 
If  fome  regard  may  be  had  to  my  outward  comfort,  I  might 
mention  the  many  inconveniencies  and  great  detriment,  which 
muft  be  fuflained,  by  my  removing  with  my  numerous  family, 
ib  for  from  all  the  eilate  I  have  in  the  world  (without  any  prof- 
peel:  of  difpofing  of  it,  under  prefent  circumttances,  without 
lofing  it,  in  great  part)  now  when  we  have  fcarcely  got  over 
the  trouble  and  damage  fuftairied  by  our  removal  from  North 
ampton,  and  have  but  juft  began  to  have  our  affairs  in  a  com 
fortable  fi (.nation  for  a  fubfi Hence  in  this  place  ;  and  the  ex- 
pence  I  muft  immediately  be  at  to  put  myfelf  into  circum- 
ftance  tolerably  comporting  with  the  needful  fupport  of  the 
honor  of  the  office  I  am  invited  to  ;  which  will  not  well  con- 
fift  with  my  ahility. — But  this  is  not  my  main  objection  :  The 
chief  difficulty  in  my  mind,  in  the  way  of  accepting  this  im 
portant  and  arduous  office,  are  thefe  two  :  Firft  my  own  de 
fects,  unfitting  me.  for  fuch  an  undertaking,  many  of  which  are 
generally  known  ;  befules  other,  which  my  own  heart  is  con- 
Iciou?  to. — I  have  a  confHtution  in  many  refpecls  peculiarly 
unhappy,  attended  with  flaccid  folids,  vapid,  fizy  and  fcarce 
fluids,  and  a  low  tide  of  fpirits  ;  often  occafioning  a  kind  of 
childifli  weaknefs  and  contemptiblenefs  of  fpeech,  prefence'aad 
demeanor ;  with  a  difagreable  dulnefs  and  fliffnefs,  much  un- 
fiting  me  for  conversation,  but  more  especially  for  the  govern 
ment  of  a  college. — This  poornefs  of  conflitution  makes  me 
fhrink  at  the  thoughts  of  taking  upon  me,  in  the  decline  of 
life,  fuch  a  new  and  great  bufmefs,  attended  with  fuch  a  mul 
tiplicity  of  cares,  and  requiring  fuch  a  degree  of  afclivity,  alert- 
nefs  and  fpirit  of  government ;  cfpecially  as  fucceeding  one, 
fo  remarkably  well  qualified  in  thefe  refpecls,  giving  occafiort 
to  every  one  to  remark  the  wide  difference.  I  am  alfo  defi 
cient  in  fome  parts  of  learning,  particularly  in  Algebra,  and 
the  higher  parts  of  Mathematics,  and  in  the  Greek  daffies  ; 
my  Greek  learning  having  been  chiefly  in  the  new  teilamenr. 

The 


96  J7ie    LIFE    of  ths  Reverend 

The  other  thing  is  this  ;  that  my  engaging  in  this  buiintfs* 
will  not  well  conlift,  with  thofe  views,  and  that  courfe  of  em 
ploy  in  my  ftudy,  which  have  long  engaged,  and  fwallowed 
up  my  mind,  and  been  the  chief  entertainment  and  delight  of 
my  life. — 

And  here,  honored  firs,  (emboldened  by  the  teftimony  I  have 
now  received  of  your  unmerited  efleem,  to  rely  on  your  can 
dor)  I  will  with  freedom  open  myfelf  to  you. 

My  method  of  ftudy,  from  my  firfl  beginning  the  work  of 
the  miniilry,  has  been  very  much  by  writing;  applying  myfcif 
in  this  way,  to  improve  every  important  hint  ;  purluing  the 
clew  to  my  utmoft,  when  any  thing  in  reading,  meditation  or 
conversation,  has  been  fuggefted  to  my  mind,  that  feemed  to 
promife  light  in  any  weighty  point — Thus  penning  what  ap 
peared  to  me  my  heft  thoughts,  on  innumerable  fubjefts  for 

juy  own  benefit. The   longer   I  profecuted  my  itudies  in 

this  method,  the  more  habitual  it  became,  and  the  more  plea- 
fant  and  profitable  I  found  it. — The  further  I  travelled  in  this 
way,  the  more  and  wider  the  field  opened,  which  has  occafion- 
ed  my  laying  out  many  things,  in  my  mind,  to  do  in  this 
manner,  if  God  mould  fpare  my  life,  which  my  heart  hath 
been  much  upon  :  particularly  many  things  againlt  moft  oi 
the  prevailing  errors  of  the  prefent  day,  which  I  cannot  with 
any  patience  fee  maintained  (to  the  utter  fubverting  of  thegof- 
pel  of  Chrift)  with  fo  high  a  hand,  and  fo  long  continued  a 
triumph,  with  fo  little  controul,  when  it  appears  fo  evident  to 
me,  that  there  is  truly  no  foundation  for  any  of  this  glorying 
and  inCult. — I  have  already  publifhed  fomething  on  one  of  the 
main  points  in  difpute  between  the  Arminians  and  Calvinifts  : 
and  have  it  in  view,  God  willing. (as  I  have  already  fignified 
to  the  public)  in  like  manner  to  confidcr  all  the  other  contro 
verted  points,  and  have  done  much  towards  a  preparation  for 

it But  befides  thefe,  I  have  had  on   my    mind    and   heart 

(which  I  long  ago  began,  not  with  any  view  to  publication)  a 
great  work,  which  I  call  a  Hi/lory  of  the  Work  of  Redemption, 
a  body  of  divinity  in  an  entire  new  method,  being  thrown  in 
to  the  form  of  an  hiftory,  confidering  the  affair  of  chriflian 
Theology,  as  the  whole  of  it,  in  each  part,  {lands  in  reference- 
to  the  great  work  of  redemption  by  Jefus  Chrift  ;  which  I  fup- 
pofe  is  to  be  the  grand  defigti  of  all  God's  defigns,  and  the 
fummum  and  ultimum  of  all  the  divine  operations  and  decrees  ; 
particularly  confidering  all  parts  of  the  grand  fcheme  in  there 

hiitoricajl 


Mr.   J  O  N  A  T  H  A  N    E  D  W  A  R  D  S.  97 

Iiiftorical  order. — The  order  of  their  e.xiftencc,  or  their  being 
brought  forth  to  view,  in  the  courfe  of  divine  difpenfations, 
or  the  wonderful  leries  of  fucceflive  a6ls  arid  events  ;  begin-' 
ning  from  eternity  and  descending  from  thence  to  the  great 
work  and  fucceiTi've  difpenfations  of  the  infinitely  wife  God 
in  time,  confidering  the  ciiief  events  coming  to  pafs  in  the 
church  of  God,  and  revolutions  in  the  world  of  mankind,  af- 
fefting  the  irate  of  the  church  and  the  affair  of  redemption, 
which  we  have  account  of  in  hiftory  or  prophecy  ;  until  at  lad 
we  come  to  the  general  refurreclion,  laft  judgment,  and  con- 
fummation  of  all  things  ;  when  it  ihall  be  faid,  It  is  done.  I 
am  Alpha  and  Omega,  the  Beginning  and  the.  End.  Concluding 
my  work,  with  the  confideration  of  that  perfeft  ftate  of  things, 

which  mall   be  finally    fettled,  to  lafl    for  eternity. This 

hiflory  will  be  carried  on  with  regard  to  all  three  worlds,  Hea 
ven,  Earth  and  Hell  :  confidering  the  connected,  fucceffiva 
evems  and  alterations,  in  each  fo  far  as  the  Scriptures  give  any 
light  ;  introducing  all  parts  of  diviiiity  in  that  order  which  is 
inoft  fcriptural  and  mod  natural  :  which  is  a  method  which 
appears  to  me  the  molt  beautiful  and  entertaining,  wherein 
every  divine  doclrine,  will  appear  to  greateil  advantage  in  the 
bri  ritcit  light,  in  the  rnoft  itriking  manner,  (hewing  the  ad 
mirable  contexture  and  harmony  of  die  whole. 

I  have  alfo  for  my  own  profit  and  entertainment,  done  much 
towards  another  great  work,  which  I  call  the  Harmony  of  the 
Old  and  Ne.w  Teftament  in  three  parts — The  firfi  confidering 
the  prophecies  of  the  Meiiiah,  his  redemption  and  kingdom  ; 
the  evidences  of  their  references  to  the  Meffiah,  &c.  comparing 
them  all  one  with  another,  demonftrating  their  agreement  and 
true  (cope  and  fenfe  :  alfo  confidering  all  the  various  particulars 
wherein  thefe  prophecies  have  their  exadl  tuifilment  ^  flawing 
the  univerfal,  precife,  and  admirable  correlporidence  bc-t,vcea 
predictions  and  events.  The  fecond  part  :  Confidering  tli£ 
types  of  the  Old  Telia .iiei if,  (licwing  the  evidence  of  their  beiftg 
intended  as  reprefentations  of  the  great  things  of  the  goipcl  ot 
Chrilt  :  and  the  agreement  of  the  type  with  the  antitype. — Tlia 
third  and  great  part  'cotifidering  the  harmony  of  the  Old  and 
New  Teftament,  as  to  dottrine  and  precept.— In  the  courfe  of 
this  work,  I  find  there  will  be  occafion  for  an  explanation  of  a 
very  great  part  of  the  holy  fcripture  \  which  may,  in  fuch  a 
view  bo  explained  in  a  method,  which  to  in-  il.cu.is  the  moit 

N 


9$  Tlie  LIFE  of  the  Reverend 

entertaining  and  profitable,  beft  tending  to  lead  the 'mind  to 
a  view  of  the  true  ipirit,  defign,  life  and  foul  of  the  fcriptures,  as 
well  as  to  their  proper  ufe  and  improvement. 

I  have  alfo  many  other  things  in  hand,  in  fome  of  which  I 
have  made  great  progrefs,  which  I  will  not  trouble  you  with 
an  account  of. — Someofthefe  things,  if  divine  providence  fa 
vour,  I  mould  be  willing  to  attempt  a  publication  of So 

far  as  I  myfelf  am  able  to  judge  of  what  talents  I  have,  for 
bene&ting  my  fellow  creatures  by  word,  I  think  I  can  write 
better  than  I  can  fpeak. 

My  heart  is  fo  much  in  thefe  (Indies,  that  I  cannot  find  it 
in  my  heart  to  be  willing  to  put  myfelf  into  an  incapacity  to  pur- 
iue  them  any  more,  in  the  future  part  of  my  life,  to  fuch  a  de 
gree  as  I  muft,  if  I  undertake  to  go  through  the  fame  courfe 
of  employ,  in  the  office  of  a  prefident,  that  Mr.  Burr  did,  in- 
fbru&ing  in  all  the  languages,  and  taking  the  whole  care  of  the 
inftru&ion  of  one  of  the  clafles  in  all  parts  of  learning,  befides 
his  other  labors. If  I  mould  fee  light  to  determine  me  to  ac 
cept  the  place  offered  me,  I  fhould  be  willing  to  take  upon  me 
the  work  of  a  Prefident,  fo  far  as  it  con fi its  in  the  general  in- 
fpeftion  of  the  whole  fociety  and  fubfervient  to  the'fchool,  as 
to  their  order  and  methods  of  ftudy  and  inftruclion,  aflifting 
myfelf  in  immediate  inflruftion  in  the  arts  and  fciences  (as  dif- 
cretion  mould  clire6l  andfcoccafion  ferve,  and  the  flate  of  things 
require)  efpecially  the  fenior  clafs  :  and  added  to  all  mould  be 
•willing  to  do  the  whole  work  of  a  profeffor  of  divinity,  in 
public  and  private  leclures,  propofmg  queftions  to  be  anfwered, 
and  fome  to  be  difcuffed  in  writing  and  free  converfation,  in 
meetings  of  graduates  and  others,  appointed  in  proper  ieafons 
foi  thefe  ends.-^r-It  would  be  now  out  of  my  way,  to  fpend 
time,^n  a  conftant  teaching  of  the  languages  ;  unlefs  it  be  the 
Hebrew  tongue,  which  1  fhould  be  willing  to  improve  myfelf 
in,  by  inftrufting  others. 

On  the  whole,  I  am  much  at  a  lofs,  with  refpeft  to  the 
way  of  my  duty  in  this  important  affair  :  I  am  in  doubt, 
whether  if  I  (hould  engage  in  it,  I  mould  not  do  what  both 
you  and  I  fhould  be  forry  for  afterwards.  Nevcrthelefs,  I 
think  the  greatnefs  of  the  affair,  and  the  regard  due  to  fo 
worthy  and  venerable  a  bocfy,  as  that  of  the  Truftees  of  Naf- 
fau-Hafl,  requires  my  taking  the  matter  into  ferious  confidera- 
tion  :  And  unlefs  you  fhould  appear  to  be  difcotiraged,  by  the 
things  whichl  have  now  reprefented,as  to  any  further  expectation 

from 


Mr.   J  O  N   A  T  H  A  N      E  D  W  A  R  D  S.  99 

from  me,  (hall  proceed  to  afk  advice,  of  fuch  as  I  efleem  moft 
wife,  friendly  and  faithful ;  if  after  the  mind  of  the  Commil- 
fioners  in  Boflon  is  known,  it  appears  that  they  confent  to 
leave  me  at  liberty,  with  refpeft  to  the  bufmefs  they  have  im- 
ployed  me  in  here." 

In  this  fufpence  he  determined  to  afk  the  advice  of  a  num 
ber  of  gentlemen  in  the  miniftry,  on  whofe  judgment  and 
friendship  he  could  rely,  and  to  a£l  accordingly.  Who  upon 
his,  and  his  people's  deiire,  met  at  Stockbridge,  January  4, 
1758.  And  having  heard  Mr.  Edwards's  reprefentation  of 
the  matter,  and  what  his  people  ha(-  to  fay  by  way  of  objection 
againit  his  removal,  determined  it  was  his  duty  to  accept  of 
the  invitation  to  the  prefidency  of  the  college. 
i  When  they  publtfhed  their  judgment  and  advice  to  Mr. 
Edwards  and  his  people,  he  appeared  uncommonly  moved  and 
affecled  with  it,  and  fell  into  tears  on  the  occafiori  ;  which  was 
very  unufual  for  him,  in  the  prefence  of  others  :  and  foon  af 
ter  faid  to  the  gentlemen,  who  had  given  their  advice,  that  it 
was  matter  of -wonder  to  him,  that  they  could  fo  eafily,asthey 
appeared  to  do,  get  over  the  objections  he  had  made  againft 
his  removal,  to  be  the  head  of  a  college  ;  which  appeared  great 
and  weighty  to  him.  But  as  he  thought  it  his  duty  to  be  di- 
recled  by  their  advice,  he  mould  now  endeavor  cheerfully  to 
undertake  it,  believing  he  was  in  the  way  of  his  duty. 

Accordingly,  having  had,  by  the  application  of  the  truflees 
of  the  college,  the  confent  of  the  commifTioners  to  refign  their 
miflion  ;  he  girded  up  his  loins,  and  fet  .off  from  Stockbridge 
for  Princeton  in  January.  He  left  his  family  at  Stockbridge, 
not  to  be  removed  until  fpririg.  He  had  two  daughters  at 
Princeton,  Mrs.  Burr,  the  widow  of  the  late  Prefident  Burr, 
arid  his  oldeft  daughter  that  was  unmarried. 

His  arrival  at  Princeton  was  to  the  great  fatisfaftion  and  joy 
of  the  college.  And  indeed  all  the  greateft  friends  to  the  col 
lege,  and  to  the  intereft  of  religion,  were  highly  fatisfied  and 
pleafed  with  the  appointment  of  Mr.  Edwards  to  the  prefidency 
of  that  college,  and  had  their  hopes  and  expectations  greatly 
raifed  hereby.  And  his  conefpondents  and  friends,  and  well- 
wifhers  to  the  college  in  Scotland,  greatly  approved  of  it. 

The  corporation  met  as  foon  as  could  be  with  convcnienc\\ 
after  his  arrival  at  the  college,  when  he  was  by  them  fixed  ia 
the  president's  chair. 

While 


loo  The  LIFE  of  the  Reverend 

While  at  Princeton,  before  his  ficknefs,  he  preached  in  the 
college-hall  from  Sabbath  to  Sabbath,  .to  the  great  acceptance 
of  the  hearers  :  but  did  nothing  as  prefident,  unlcfs  it  was  to 
give  out  foine  queftions  in  divinity  to  the  fenior  clafs,  to  be  an- 
fwered  before  him ;  each  one  having  opportunity  to  ftudy  and 
write  what  he  thought  proper  upon  them.  When  they  'came 
together  to  anfwer  them,  they  found  fo  much  entertainment 
and  profit  by  it,  efpecially  by  the  light  and  inflation  Mr.  Ed 
wards  communicated  in  what  hefaid  upon  the  queftions,  when 
they  had  delivered  what  they  had  to  fay,  that  they  fpoke  of  it 
with  the  greateft  i a tis faction  and  wonder.  t 

During  this  time,  Mr.  Edwards  fcemed  to  enjoy  an  uncom- 
itnon  degree  of  the  prefence  of  God.  He  told  his  daughters, 
he  had  had  great  exercife,  concern  and  fear,  relative  to  his  eo'x 
gaging  in  that  bufmefs  ;  but  fmce  it  now  Appeared,  fo  far  as  he 
could  fee,  that  he  was  called  of  God  to  that  place  and  work, 
lie  did  cheerfully  devote  himfelf  to  it,  leaving  hi  in  (elf  and  the 
event  with  God,  to  order  what  feemed  to  Him  good. 

The  Small-pox  had  now  become  very  common  in  the  coun 
try,  and  was  then  at  Princeton,  and  likely,  to  fpread.  And  as 
Mr.  Edwards  had  never  had  it,  and  inoculation  was  then  pr&c- 
tifed  with  great  fuccefs  in  thofe  parts,  he  propofed  to  be  inocu- 
Jated,  if  the  phyfician  ihould  advife  to  it,  and  the  corporation 
would  give  their  confent. 

Accordingly,  by  the  advice  of  the  phyfician,  and  confent  of 
the  corporation,  he  was  inoculated  February  13.  He  had  it 
favorably,  and  it  was  thought  all  clanger  was  over  :  But  a  fe- 
condary  fever  fet  in  ;  and  by  reafon  of  a  number  of  puftles  in 
his  throat,  the  obftru&ion  was  fuch,  that  the  medicines  necef- 
fary  to  ftanch  the  fever,  could  not  be  adminiflered.  It  there 
fore  raged  until  it  put  an  end  to  his  life  on  the  22d  of  March 
37,58,  in  the  ,5,5th  year  of  his  age. 

After  he  was  fenfible  that  he  fhouldnot  fupvive  that •  ficknefs, 
a  little  before  his  death,  he  called  his  daughter  to  him,  who 
attended  him  in  his  ficknefs,  and  addreHed  her  in  a  few  words, 
which  were  immediately  taken  down  in  writing,  as  near  as 
could  be  recollected,  and  are  as  follows : 

"  DEAR  LUCY, 

"  It  feems  to  me 'to  be  the  will  of  God  that  I  muft  fhortly 
"  leave  you  ;  therefore  give  rnv  kindeft  love  to  my  dear  wife, 
44  and  tell  her,  that  tile  uncommon  union,  which  has  fo  long 

"  fubfiiled 


Mr.   J  O  N  A  T  H  A  X    E  D...W  A  R  D  S.  ±O1 

**  fubfifted  between  us,  has  been  of  fuch  a.  nature,  as  I  truff  is 
"  fpiritual,  and  therefore  -will  continue  forever  :  And  1  hope 
"  Ihe  fliall  be  fupported  under  fo  great  a  trial,  and  fubmit  cheer- 
"  fully  to  the  will  of  God.  And  as.  to  my  children,  You  arc 
"  now  like  to  be  left  fatherlefs,  which  I  hope  will  be  an  in- 
"  ducement.to  you  all  to  feek  a  Father,  who  will  never  fail  you. 
"  And  as  to  my  funeral,  I.wouid  have  it  to  he  like  Mr.  Burr's ; 
**  and  any  additional  Turn  of  money  that  might  be  expe61ed;tO' 
"  be  laid  out  that  way,  I  wouldhav-e.it  difpofed  of  to  charita- 
"  bleufes."  * 

He  faid  but  very  little  in  his  ficknefs ;  but  was  an  admirable 
inftance  of  patience  and  refignation  to  the  laft.  Juft  at  the 
clofe  of  his  life,  as  fome  perfons,  who  flood  by,  arid  expecled 
he  would  breathe  his.  lafl  La  a  few  minutes,  were  lamenting  his 
death  not  only  as  a  great  frown  on  the  college,  but  as  having 
a  dark  afpecl  on  the  intereft  of  religion  in  general  ;  to  their 
furprize,  not  imagining  that  he  heard,  or  would  ever  {peak 
another  word,  he  laid,  "  TRUST  IN  GOD,  AND  YE 
NEE'b'NOT  FEAR."  Theie  were  his  laft  words.  And 
what  could  have  been  more  fuitable  to  the  occahon  !  And 
what  need  of  more  !  In  thefe  is  as  much  matter  of  inftructi- 
on  and  fupport,  as  if  he  had  wrote  a  volume.  This  is  the  only 
confolation  to  his  bereaved  friends,  who  are  fenfible  of  the 
k)fs  they,  arid  the  church  of  Chrift  havefuftained  in  his  death  ; 
God  is  allfiiffidcnt ,  andjnll  has  the  care,  cf  ins  church. 

He  appeared  to  have  the  uninterrupted  ufeof  Iris  reafon  to 
the  laft,  and  died  with  as  much  calmnefs  and  compofure,  to 
all  appearance,  as  that  with  which  one  goes  to  fleep. 

The 

*  Prefident  Burr  ordered  en  his  death  bed,'  that-  his  funeral  fhould 
not  be  attended  with  that  pomp  aad  coil,  by  procuring  and  giving 
away  a. great  number  of  coilly  rnourninefcarfs,  &c.  and  theccnfump- 
tion  of  great  quantities  of  fpirituous  liquors;  which  is  an  extrava 
gance  that  is  become  toocuftomary  in  thofe  parts,  efpecially  at  the  fu 
nerals  of  the  great  and  the.  rich  :  and  that  nothing  fhould  be  expended 
hut  what  was  agreeable  to  the  dictates  of  chriitian  decency.  And 
that' the  fum  which  mud  be  expended  at  a  modijh  funeral,  over  arid, 
above  the  neceifary  coft  of  a  decent  one,  fiiould  be  given  to  the  poor, 
cut  of  his  ellate. 

it  is  to  be  wifhed  and  hoped,  that  the  laudable  example  cf  thefe 
tv/o  worthy  Prefi dents,  in  which  they  bear  their  civ  ing  teftimony 
againft  a  praclicc  fo  unchriftiar,  and  of  fuch  bad  tendency  fo  many 
wavs,  will  have  {bme  good  eUcct. 


iu2  The  LIFE  of  the  Reverend 

The  phyfician  who  .inoculated  and  conftantly  attended  him 
in  his  ficknefs,  has  the  following  words  in  his  letter  to  Mrs. 
Edwards  on  this  occafion  :  "  Never  did  any  mortal  man  more 
"  fully  arid  clearly  evidence  the  fincerity  of  all  his  profeflions, 
"  by  one  continued,  univerfal,  calm,,  cheerful  refignation  and 
"  patient  fubmiilioa  to  the  divine  will,  through  every  ftage  of 
*.*  his  diieafe,  than  he.  Not  fo  much  as  one  difcontented  ex- 
"  preffion,  nor  the  leaft  appearance  of  murmuring  through  the 
"  .whole.  And  never  did  an)J  pcrfon  expire  with  more  per- 
"  feel  freedom  from  pain  '.  not  fo  much  as  one  diftorted  hair; 
"  but  in  the  moil  proper  fenfe  of  the  words,  he  really  fell 
"  afleep." 

I 

_ , ; .: 

'    I 

PART      IV. 

• 

Containing  an  Account  of  his  MANUSCRIPTS,    and 
the  BOOKS  lpublifaed  by  him. 


SECTION     I. 
His    MAN  U  S  C  R  I  P  T  S. 

MR.  Edwards  has  left  a  great  many  volumes  in  manufcript, 
which  he  wrote  in  a  miscellaneous  way  on  almoftall  fub- 
jects  in  divinity  ;  which  he  did,  not  with  any  defign  they  mould 
ever  be  publiihed  in  the  form  in  which  they  are  ;  but  for  the  fatis- 
faclion  and  improvement  of  his  own  mind,  and  thathemightre- 
tain  thethoughts  which  appeared  to  him  worth  preferving.  Some 
idea  of  theprogrefs  he  had  made,  and  the  materials  he  had  col- 
letted  in  this  way,  he  gives  in  the  foregoing  letter  to  the  Truf- 
tees  of  NafTau-Hall.  He  has  wrote  much  on  the  prophecies  of 
the  Mefliah,  JuHification,  the  Divinity  of  Chrift,  and  the 
Eternity  of  Mell  Torments.  He  wrote  a  great  deal  on  the 
BiMe,  in  the  fame  way,  by  opening  his  thoughts  on  particular 
paflagcs  of  it,  as  they  occurred  to  him  in  reading  or  meditati 
on  ;  by  which  he  has  caft  much  light,  on  many  parts  of  the  Bi 
ble,  which  has  efcaped  other  interpreters.  And  by  which  his 
great  and  painful  attention  to  the  Bible,  and  making  it  the  only 
rule  of  his  faith,  are  rnanifeft.  H 


Mr.  J  O  N  A  T  II  A  N    E  D  W  A  R  D  9.  103 

If  the  public  was  willing  to  be  at  the  coft,  and  publiflung 
books  of  divinity  met  with  as  much  encouragement  now,  as  it 
has  fometimes,  there  might  be  a  number  of  volumes  publimed 
from  his  manufcripts,  which  would  afford  a  great  deal  of  new 
light  and  entertainment  to  the  church  of  Chrift  :  though  they 
would  be  more  imperfect,  than  if  he  himfelf  had  prepared  them 
for  public  view. 

As  the  method  he  took  to  have  his  mifcellaneous  writings  in 
fuch  order,  as  to  be  able  with  eafe  to  turn  to  any  thing  he  had 
wrote  upon  a  particular  fubject,  when  he  had  occafiori,  is  per 
haps  as  good  as  any,  if  not  the  bell  that  has  been  propofed  to 
the  public  ;  fome  account  of  it  will  here  be  given,  as  what 
may  be  of  advantage  to  young  ftudents,  who  have  not  yet  gone 
into  any  method,  and  are  difpofed  to  improve  their  minds  by 
writing. 


He  numbered  &  his  mifcellaneous  writings.     Thefirft  thing 
he  wrote  is  No.  I,  the  fecond  No.  2,  and  fo  on.     And  when 
he  had  cccafion  to  write  on  any  particular  fubjecT:,  he  firft  fet 
down  the  number,  and  then  wrote  the  fubje&  in  capitals  or  large 
character,  that  it  might  not  efcape  his  eye,  when  he  mould  have 
occafion  to  turn  to  it.     As  for  inllance,  if  he  was  going  to  write 
on  the  happinefs  of  Angels,  and  his  laft  No.  was  148,  he  would 
begin  thus  —  149.  ANGELS,  their  HAPPINESS.  —  And  when 
he  had  wrote  what  he  defigned  at  that  time  on  that  fubject,  he 
would  turn  to  an  alphabetical  table  which  he  kept,  and  under 
the  letter  A,  he  would  write,  Angels,  their  happinefs,  if  this 
was  not  already  in  his  alphabet  ;  and  then  fet  down  the  number, 
149,  clofe  at  the  right  hand  of  it.     And  if  he  had  occafion  to 
write  any  new  thoughts  on  this  fame  fubjecl  ;  if  the  number 
of  his  mifcellanies  was  increafed,  fo  that  his  laft  number  was 
261,  he  would  fet  down  the  number  262,  and  then  the  fubjecl, 
as  before.     And  when  he  had  done  writing  for  that  time,  he 
turned  to  his  table,  to  the  word  Angels  ;  and  at  the  right  hand 
of  the  number  149,  fet  down  162.     By  this  means  he  had  no 
occafion  to  leave  any  chafms  :  but  began  his  next  fubjecl  where 
he  left  off  his  lath     The  number  of  "his  mifcellaneous  writings 
ranged  in  this  manner,  amounts  to  above  1400.    And  yet  by  a 
table  contained  on  a  fheet  or  two  of  paper,  any  thing  he  wrote. 
can  be  turned  to,  at  pleafure. 

SECTION 


104  .      The  L  I  F  E  rf  the  Rcvertnil 


SECTION     II. 

• 
His    PUBLICATIONS. 

• 

"V  yJ"R.  EDWARDS  was  greatly  efteemed  and  famed  as  an 
iVJL  AUTHOR,  both  in  Europe  and  America.     His  pub 
lications  naturally  raifed   in  the  reader  of  taile  and  judgment, 
an  opinion  of  his  greatnefs  and  piety.     His   books  met  with  a 
good  reception  in    Scotland  efpecially,  and  procured  him  great 
efteern  and  applaufe  there.     A  gentleman  of  note  there  for  his 
Superior  genius  and  talents,  has  the   following  words  concern 
ing  Mr.  Edwards,  in  a  letter  to  one   of  his  correfpondents  in 
America.     *'  I  looked  xm  him  as    incomparably    the    gicateft 
divine  and  philofopher  in  Britain  or  her  Colonies ;   and  re 
joiced  that  one  fo  eminently  qualified  for    teaching  divinity 
was  choferi  Prefident  of  New-Jerfey  College,"  And  in  ano- 
ier  letter  the   fame  gentleman  fays,    "  Ever  fmce  I   was    ac 
quainted  with  Mr.  Edwards's  writings,  I  have  looked   upon 
him  as  the  greateft  divine  this    age    has    produced.     And  a 
Rev.  gentleman  lately  from  Holland,  fays,  That  Mr.  Ed 
wards's  writings,  efpecially  on    the    Freedom  of  the  Will^ 
were  hadingreatefteem  there  :  that  theprofelfors  of  the  cele 
brated  academy,  prefented  their  compliments  to  Prefident 
Edwards.     Several   members  of   the  claflis   of  Amfterdam 
gave  their  thanks,  by  him,  to  pious  Mr.  Edwards,  for   his 
jiiil  obfervations  on  Mr.  Brainerd's  life ;  which   book    was 
translated  in  Holland,  and  was  highly    approved  of  by    the 
Univerfity  of  Utrea— ." 
A  brief  account  of  what  he  publifhed  is  therefore  here  fub- 
joined. 

A  Sermon  preached  at  Bofton,  on  i  Cor.  i.  29,  30,  31. 
with  a  preface  by  one  of  the  miniilers  of  Bofion. 

A  Sermon  preached  at  Northampton,  in  the  year  1734, 
from  Math.  xvi.  17,  intitled,  A  divine  and  fupernatural  Light 
immediately  imparted  to  the  foul  by  the  Spirit  of  God. 

The  Narrative  which  has  been  mentioned,  wrote  Nov.  6, 
1736,  which  was  firft  printed  in*London,  and  recommended 
by'Dr.  Watts,  and  Dr.  Guyfe  ;  and  had  two  editions  there. 
And  then  it  had  another  edition  in  Bofton,  in  the  year  1738* 
recommended  by  four  of  the  fenior  Miniilers  in  Bofton.  To 
which  were  prefixed  five  difcourfes  on  the  following  fubjecls. 

I.  Juftifi- 


Mr.  JONATHAN    E  D  w  A  k  £  s.          105 

I.  Juftification  by  faith  alone.  II.  Prefling  into  the  king*. 
tloin  of  God.  III.  Ruth's  refolution.  IV.  The  juilice  of 
God  in  the  damnation  of  Sinners.  V.  The  excellency  ot 
Jefus  Chrift. 

Delivered  at  Northampton,  chiefly  at  the  time  of  the  won 
derful  pouring  out  of  the  Spirit  of  God  there. 

The  difcourfe  on  Juftification  by  faith  alone,  may  be  re^- 
commended  as  one  of  the  heft  things  that  has  been  wrote  oil 
lhat  fubjeft  ;  fettirig  this  truth  in  a  moft  plain,  fcripturalj  and 
convincing  light  ;  and  as  well  worthy  the  careful  perufal  of  all 
chriftians  ;  efpecially  candidates  for  the  miniftry.  The  other 
difcourfes  are  excellent,  having  much  divinity  in  them,  and 
lending  above  mod  that  are  publimed,  to  awaken  the  confcience 
of  the  (inner,  and  indruct  and  quicken  the  chriftian. 

A  Sermon  preached  at  Enfield,  July  8»  1741,  intitled,  Sin 
ners  in  the  hands  of  an  angry  God.  Preached  at  a  time  o£ 
great  awakenings  there  ;  and  attended  with  remarkable  imprei- 
fions  on  many  of  the  hearers. 

A  Sermon  on  the  dillinguifhing  marks  of  a  work  of  the 
Spirit  of  God,  preached  at  New-Haven,  Sept.  10,  1741,  from 
i  John  iv.  i.  publifhed'  with  great  enlargements.  This  was 
reprinted  in  Scotland. 

Some  thoughts  concerning  the  prefent  revival  of  religion  in 
New-England,  and  the  way  in  which  it  ought  to  be  acknow 
ledged  and  promoted,  humbly  offered  to  the  public,  in  a  trea* 
life  on  that  fubjecl,  in  five  parts.  Published  in  the  year  174*2. 
This  had  a  fecond  edition  in  Scotland. 

A  treatife  concerning  religious  arTeclions.  Publifhed  in 
the  year  1746.  Thefe  three  lafl  have  been  mentioned  before, 
with  the  particular  occafion  arid  delign  of  their  publication. 

A  treatife  intitlcd,  An  humble  attempt  to  promote  explicit 
agreement,  and  vifible  union  of  God's  people  in  extraordinary 
prayer,  for  the  revival  of  religion,  &c.  Recommended  by  five 
of  the  principal  minillcrs  in  Bofton.  Publifhed  in  1747.  In 
which  he  (hews  his  great  acquaintance  with  fcripturc,  and  his 
Attention  to,  and  good  undemanding  of  the  prophetic  part  of 
it. 

An  account  of  the  life  of  the  Rev.  Mr.  David  Brainern,  mini- 
fter  of  the  gofpel  an  1  miffionary  to  the  Indians.  &c.  wfib  re- 
•flecUon^and  obfe:  vasions  thereon.  Publifhed  in  tlic  year  1749. 

An  cnquirv  ir.ro  the  qualifications  for  full  communion  ill 
ihe  vifible  cljLVich.  Publiihed  in  the  year  1^40,  intendetl  as 

O  im 


io6  T/ie    LIFE    of  ike  Reverend 

an  explanation  and  vindication  of  his  principles  in  die  matter, 
\vhich  occafioned  his  difmiffionfrom  Northampton. 

A  reply  to  the  Rev.  Mr.  William's  anfwer  to  the  foremen- 
tioned  inquiry.  Publifhed  in  the  year  1752. 

A  Sermon  preached  at  Newark,  before  the  Synod,  Sept, 
28,  17,52,  from  Jam.  ii.  19.  irititled,  True  grace  diftinguith- 
ed  from  the  experience  of  Devils. 

A  careful  and  ftricl:  inquiry  into  the  modern  prevailing  no 
tion  of  that  freedom  of  will,  which  is  fuppofed  to  be  eifential 
to  moral  agency,  &c.  Publifhed  in  the  year  1754. 
.  This  is  juilly  thought  by  good  judges  to  be  one  of  the  grea- 
teft  efforts  of  the  human  mind,  that  has  appeared,  at  lealt  in 
this  century.  In  which  the  author  mews  that  force  and 
ilrength  of  mind,  that  judgment,  penetration  and  accuracy  of 
thought,  that  juftly.intitles  him  to  the  character  of  one  of  the 
greateft  genius's  of  this  age.  This  treatife  doubtlefs  goes  fur 
ther  towards  fettling  the  main  points  in  controverfy  between 
Calviniils  and  Arminians,  than  any  thing  that  has  been  wrote  : 
he  having  herein  abundantly  demonflrated  the  chief  principles 
on  which  Arminians  build  their  whole  fcheme,  to  be  falfe  and 
jnoft  abfurd.  Whenever  therefore  this  book  comes  to  be 
generally  attended  to,  it  will  doubtlefs  prove  fatal  to  Armi- 
nian  and  Pelagian  principles.  This  was  reprinted  in  London, 
Anno  1762  :  and  has  been  introduced  by  the  Rev.  T.  Clap, 
Prefident  of  Yale  College,  to  be  recited  there  by  the  Students. 

The  great  chriltian  do&rine  of  Original  Sin  defended  ;  evi 
dences  of  its  truth  produced,  and  arguments  to  the  contrary 
anfwered.  Containing,  in  particular,  a  reply  to  the  obje6lions 
and  arguings  of  Dr.  John  Taylor,  &c.  Publifhed  in  the  year 
17,58.  This  was  in  the  prefs  when  he  died. 

Befides  thefe,  he  publifhed  feveral  Ordination  Sermons, 
arjd  fojie  others,  preached  upon  particular  occasions. 


APPENDIX,, 

r  »  •-• 

• 


N      D      I      X.  107 


APPENDIX,      No.    I. 

Containing  a  brief  ACCOUNT   of  Mrs.   ESTHER 
BURR,  and  fame  ExtraBs  ^LETTERS  wrote  by  her. 

MRS.  BURR  and  her  children  were  inoculated  at  the  fame 
time  her  father  was,  and  were  recovered  when  he  died. 
But  alter  Ihe  was  perfectly  recovered  to  ail  appearance,  me  was 
fuddenly  ieized  with  a  violent  diforder,  which  carried  her  but  of 
the  world  in  a  few  clays  :  and  which  the  phyfician  (aid  he  could 
call  by  no  name  but  that  of  a  MtJJe.nger  ftnt,fudd&nly  to  call 
her  out  oj  the  world.  She  died  April  7,  1758,  iixteen  days  af 
ter  her  father,  in  the  27th  year  of  her  age.  She  was  married 
to  Mr.  Burr,  June  29,  1752  ;  by  him  me  had  two  children,  a 
fon  and  a  daughter. 

Mrs.  Burr  exceeded  mod  of  her  fex  in  the  beauty  of  her  per- 
fon  ;  and  in  a  decent  and  eaiy  gefture,  behaviour  and  conver- 
fation :  not  ftiir  and  (larch  on  the  one  hand,  nor  mean  and  in 
decent  on  the  other,  in  her  unaffected,  natural  freedom  with 
perfons  of  all  ranks,  with  whom  me  converfed.  Her  genius  was 
much  more  than  common.  She  had  a  lively,  fprightly  imagi 
nation,  a  quick  and  penetrating  thought,  and  a  good  judgment. 
She  had  a  peculiar  imartnefs  in  her  make  and  temper,  which 
yet  was  confident  with  pleafantnefs  and  good  nature :  and  ihe 
knew  how  to  be  pleafant  and  facetious  without  trefpailmg  on 
the  bounds  of  gravity,  or  ftri6t  and  ferious  religion.  In  Ihort, 
file  feemed  to  be  formed  to  pleafe,  and  efpecialiy  to  pleafe  one 
of  Mr.  Burr's  tafle  and  talents,  in  whom  he  was  exceeding  hap 
py.  But  what  crowned  all  .her  excellencies,  and  was  her  chief 
glory,  was  her  Religion.  She  was  hopefully  converted  when 
Ihe  was  (even  or  eight  years  old  ;  and  ihe  made  a  public  pro- 
feiiion  of  religion  when  (lie  was  about  fifteen  years  of  age  ;  and 
her  converfation  and  conduct  to  her  death,  was  exemplar)  and  as 
becometh  godlinefs.  Bi't  as  her  religious  feritiments  and*cxer- 
cifes,  will  bell  be  underitood  by  thofe  who  were  ftrangers  to  her^ 
by  her  own  words  ;  the  following  extracts  are  made  from  letters 
which  ihe  wrote  not  long  before  her  death. 

Tko 


A       P      P      E      N      D-      I      X. 

The  following  is  an  extract  from  a  letter  (he  wrote  to  her 
mother,  not  long  after  Mr.  Burr's  death,  dated  at  Princeton 
October  7,  1757.  After  giving  Come  account  of  Mr.  Burr's 
death,  and  representing  the  fenfe  (he  had  of  the  greatnefs  of  the 
lofs  Ihe  and  her  children  had  fuitained,  me  writes  in  the  follow 
ing  words  : 

"  TVJ  O  doubt,  dear  Madam,  it  will  be  fome  comfort  to  you, 

.X^l  to  hear  that  God  has  not-  utterly  forfuken,  although  he 
has  call  down,  I  would  fpeak  it  to  the  glory  of  God's  name, 
that  I  think  he  has  in  an  uncommon  degree  ditcovered  hiinfjf 
to  be  an  allfufficient  God,  a  full  fountain  of  all  good.  Al 
though  all  itreams  were  cut  off',  yet  the  fountain  is  left  full. 

"  I  think  I  have  been  enabled  to  call  my  care  upon  him,  and 
have  found  great  peace  and  calm  in  my  mind,  iuch  as  this  world 
cannot  give,  nor  take. 

"  I  have  had  uncommon  freedom,  and  nearnefs  to  the  throne 
of  grace.  God  has  ieemed  fenfibly  near  in  fuch  a  fupporting  and 
comforting  manner,  that  I  think  I  have  never  experienced  the 
like. 

"  God  has  helped  me  to  review  my  pad  and  prefent  mercies, 
with  fome  heart-affecting  degree  of  thankfulncis. 

u  I  think  God  has  given  me  fuch  a  fenfe  of  the  vanity  of  the 
world,  and  uncertainty  of  all  fublunary  enjoyments,  as  I  never 
had  before.  The  world  vaniihes  out  of  my  light.  Heavenly 
and  eternal  things  appear  much  more  real  and  important  than 
ever  before,  I  feel  myfelf  to  be  under  much  greater  obligati 
ons  to  be  the  I/ord's,  than  before  this  lore  affliction- 

"  The  way  of  falvation  by  faith  in  Jefus  Chrift  has  appeared 
more  clear  and  excellent ;  and  I  have  been  conf trained  to  ven 
ture  my  All  upon  Him  ;  and  have  found  great  peace  of  foul,  in 
what  I  hope  has  been  a&ings  of  faith.  Some  parts  of  the 
Pfalms  have  been  very  comforting  and  refrefhing  to  my  foul. 

"  I  hope  God  has  helped  me  to  eye  his  hand  in  this  awful 
difpenfation  ;  and  to  fee  the  infinite  right  he  has  to  his  own, 
and  to  difpofe  of  them  as  he  pleafes. 

"  Thus,  dear  Madam,  I  have  given  you  fome  broken  hints 
of  the  exercifes  and  fupports  of  my  mind,  fince  the  death  of 
HIM,  v/hofe  memory  and  example,  will  ever  be  precious  to  me 
as  my  own  life. 

"  O,  dear  Madam  !  I  doubt  not  but  I  have  your,  and  my 
Jnonored  father's  prayers  daily  for  me  ;  but  give  me  leave  to  rn- 
treat  you  boi-i  to  requeil  earneftly  of  the  Lord,  that  I  may  never 
his  ckaftenins,  nor  faint  under  this  his  fevcrc  ttroke  \ 


APPENDIX,  109 

which  I  am  fenfible  there  ig  great  danger  of,  if  Gcd  iheukl  only 
dei.y  me  the  flip-ports    that  he  has  hitherto  gnidoully  granted. 

«*  O,  I  am  afraid  I  (liall  conduct  fo  as  to  bring  ditnonor  on 
m\  God,  and  the  religion  which  I  profefs ! — No,  rather  jet  me 
die  this  moment,  than  be  left  to  bring  difhonor  en  God's  holy 
)me 1  mutt  conclude  with  once  more 


— 1  am  overcome 
begging,  that  as  my  dear  parents  remember  themfelves,  they 
would  not  forget  their  greatly  afflicted  daughter,  (now  a  lonely 
widow)  nor  her  fatherkfs  children. 

"  My  duty  to  my  ever  dear  and  honored  parents,  love  to 
rny  brothers  and  fillers.         From, 

Dear  Madam, 
your  dutiful  and  affectionate  daughter, 

ESTHER    BUR  R." 


u  To  my  ever  honored  Father. 

Princeton,  November  2,   1757. 
*  HONORED  SIR, 

"  "\7OUR  moft  affectionate,  comforting  letter  by  my  brother, 
JL  was  exceedingly  refreihing  to  me,  although  I  was  fome- 
thing  damped  by  hearing  that  I  fliould  not  fee  you  until  fpring.  * 
But  it  is  my  comfort  in  this  difappointment,  as  well  as  under 
all  my  affli6tions,  that  God  knows  what  is  belt  for  me,  and  for 
his  own  glory.  Perhaps  I  lotted  too  much  on  the  company 
and  converfation  of  fucli  a  near  and  dear  and  affectionate  father 
and  guide.  I  can  not  doubt  but  all  is  for  the  beft,  and  I  am 
fatisiied  that  God  ihould  order  the  affair  of  your  removal  as  (hall 
be  for  his  glory,  whatever  comes  of  me. 

"  Since  I  wrote  my  mother's  letter,  God  has  carried  me 
through  new  trials,  and  given  me  new  fupports.  My  little  fon 
has  been  lick  with  the  flow  fever,  ever  fince  my  brother  left  us, 
and  has  been  brought  to  the  brink  of  the  grave.  But  I  hope 
in  mercy  God  is  bringing  him  up  again.  I  was  enabled  to  re- 
iign  the  child  (after  a  Icvere  ftruggle  with  nature)  with  the  greateft 

freedom 

*  When  Mr.  Edwards  wrote  the  letter  fhe  refers  to,  he  did  not 
think  of  going  to  Princeton  till  fpring ;  but  he  afterwards  determined 
,  aad  went  in  January,  as  is  before  related. 


no  A      P      P      E      N      D       I       X. 

iireeciom.  God  fhewed  me  that  the  child  was  not  my  own, 
but  his  ;  and  that  he  had  a  right  to  recall  what  he  had  lent, 
whenever  he  thought  fit  ;  and"l  had  no  reafon  to  complain, 
or  fay  God  was  hard  with  me.  This  filenced  me. 

"  But  O,  how  good  is  God  !  He  not  only  kept  me  from 
complaining,  but  comforted  me  by  enabling  me  to  offer  up  the 
child  by  faith,  I  think,  if  ever  I  acled  faith.  J  faw  the  fulnefs 
there  was  in  Chriftfor  little  infants,  and  his  willingnefs  to  ac 
cept  of  iuch  as  were  offered  to  him.  "  Suffer  little  children 
"  to  come  unto  me,  and  forbid  them  not  ;"  were  comforting 
words. 

"  God  alfo  (hewed  me  in  fuch  a  lively  manner,  the  fullnefs 
there  was  in  himfelf  of  all  fpiritual  bleflings,  that  I  faid,  Al 
though  all  ftrflams  were  cut  off,  yet  fo  long  as  my  God  lives, 
I  have  enough.  He  enabled  me  to  fay,  "  Although  then  flay 
*'  me,  yet  will  I  truft  in  tbee." 

"*  In  this  time  of  trial,  1  was  led  to  enter  into  a  renewed 
and  explicit  covenant  with  God,  in  a  more  folemn  manner 
than  ever  before  ;  and  with  the  greateft  freedom  and  delight. 
After  much  felf-examination  and  prayer,  I  did  give  up  myfelf 
and  children  to  God,  with  my  whole  heart.  Never  until  now, 
had  I  a  fenfe  of  the  privilege  we  are  allowed  in  covenanting 
with  God  {  This  a£i  of  foul  left  rny  mind  in  a  quiet  and  fteady 
trail  in  God. 

*'  A  few  days  after  this,  one  evening,  in  talking  of  the  glo 
rious  ftate  my  dear  departed  hufband  niufi  be  in,  my  foul  was 
carried  oat  in  fuch  longing  defires  after  this  glorious  flate,  that 
I  was  forced  to  retire  from  the  family  to  conceal  my  joy. 
When  alone,  I  was  fo  tranfported,  and  my  foul  carried  out  in 
fach  eager  defires  after  perfection,  arid  the  full  enjoyment  of 
God,'  and  to  ferve  him  uninterruptedly,  that  I  think  my  nature 
would  not  have  borne  much  more.  I  think,  dear  Sir,  I  had 
that  night  a  foretafte  of  heaven.  This  frame  continued  in  forne 
good  degree  the  whole  night.  I  flept  but  little,  and  when  I 
did,  my  dreams  were  all  of  heavenly  and  divine  things.  Fre 
quently  fmce,  I  have  felt  the  fame  in  kind,  though  not  in  de 
gree.  Thus  a  kind  and  gracious  God  has  been  with  me  in  fix 
troubles,  and  in  {'even. 

"  But  O  Sir,  what  caufeofdeep  humiliation  and  abafe" 
merit  of  foul  have  I,  on  account  of  remaining  corruption ; 
ivhich  I  fee  working  continually,  efpecially  pride  !  O,  how 
inany  Oiapes  doth  pride  cloke  itfelf  in  ! 

Satan 


A      P      P      E      N      D      I  nt 

<:  Satan  is  alfo  bufy  mooting  his  darts ;  but,  bleflc 
God,  thofe  temptations  of  his,  that  ufed  to  overthrow  me,  as 
yet,  have  not  touched  me.  O,  to  he  delivered  from  the  power 
of  fatan,  as  well  as  fin  !  I  can  not  help  hoping  the  time  is  near. 
God  is  certainly  fitting  me  for  himfelf  ;  and  when  I  thu.k  it 
will  be  foon  that  I  ihali  be  called  hence,  the  thought  is  traa£- 
porting/' 


APPENDIX,     No.    IL 

Containing  a  Jhort  Jlietck  of  Mrs.   EDWARDS^  LIFE  and 
CHARACTER. 

MRS.  Sarah  Edwards,  the  amiable  confort   of  Prefitknt 
Edwards,  did  not  long  furvive  him.     In  September  ihe 
fet  out  in  good  health  on  a  journey   to   Philadelphia,  to  take 
care  of  her  two  orphan  grandchildren,  which  were  now  in  that 
city;  and  had  been,  fince  the  death  of   Mrs.  Burr.     As  they 
had  no  relations  in  thofe  parts,  Mrs.  Edwards  propofed  to  take 
them  into  her  own  family.     She  arrived  there  by  the  way  of 
Princeton,  Sept.  21,  in  good  health,  having  had  a  comfortable 
journey.     But  in  a  few  days  (he  was    fuddenly  feized   with  a 
violent  dyfentery,  which  put  an  end  to  her  life   on   the  fifth 
day,  October  2,    1758,  in  the    49th  year  of  her   age.     She 
faid  not  much  in  her  ficknefs  ;  being  exercifed  moil  of  the  time 
with  violent  pain.     On  the  morning  of  the  day  ihe  died,  (he 
apprehended  her  death  was  near  :  when  (he  exprened  her  en 
tire  refignation  to  God,  and  defire  that  God   might  be  glorifi 
ed  in  all  things  ;  and  that  (lie  might  be  enabled  to  glorify  him 
to  the  laft  :  and  continued  in  fuch  a  temper,  calm  and  refign- 
ed,  till  (he  died. 

Her  remains  were  carried  to  Princeton,  which  is  about  40 
miles  from  Philadelphia,  and  depofited  with  Mr.  EdwarrVs, 
Thus  they  who  were  in  their  lives  remarkably  lovely  and  plca- 
fant,  in  their  death  were  not  much  divided.  Here  lie  the  fa 
ther  and  mother,  the  fon  and  daughter,  who  are  laid  together 
in  the  grave,  within  the  fpace  of  a  little  more  than  a  year, 
though  a  few  months  before  their  dwelling  was  more  than  ijo 
miles  apart.  Two  prcfidcnts  of  the  fame  college,  and  their 

confortSj 


**3  A      P      P      &     N      D      I      X. 

conforts,  than  whom  it  will  doubtlefs  be  hard  to  find  fouf 
perfons  more  valuable  and  ufeful  ;  in  a  few  months  are  cat 
off  from  the  earth  forever  ;  and  by  a  remarkable  providence! 
are  put,  as  it  were,  into  one  grave  !  And  we  the  furvivorsare 
left  under  the  gloomy  apprehenfion  that  thefe  righteous  are 
taken  away  from  the  evil  to  come  ! 

Surely  America  is  greatly  emptied  by  thefe  deaths  !  How 
much  knowledge,  wifdomarld  holinefs  is  gone  from  the  earth 

forever  !    And  where  are  they  who   mall*  make  good   their 

j  i  '  & 

ground  . 

v  Mrs.  Edwards  was  born  in  New-Haven,  in  Connecticut, 
Jan.  9,  1709  —  10.  Her  father  was  the  Rev.  Mr.  James 
Pierpoint,  who  was  long  an  eminently  godly  and  ufeful  mirii- 
iier  of  the  gofpel  at  New-Haven.*  She  was  married  to  Mr. 
Edwards,  July  20,  1727,  in  the  i8th  year  of  her  age. 

Though  Mrs.  Edwards's  full  character  will  not  be  attempt 
ed  here,  yet  it  is  thought  proper  to  mention  a  few  things,  in 
which  me  excelled,  and  fet  an  example  worthy  the  imitation 
of  all. 

She  remembered  her  creator  in  the  days  of  her  youth,  and 
became  truly  and  remarkably  religious  at  about  five  years  old. 
Was  a  more  than  ordinary  beautiful  perfon  ;  of  a  pleafant, 
agreeable  countenance  ;  of  an  amiable,  courteous  converfaiion 
and  behaviour  :  the  law  of  kindnefs  was  in  her  tongue. 

She  was  eminent  for  her  piety  and  experimental  religion. 
Religious  converfation  was  much  her  delight  ;  and  this  {he 
promoted  in  all  companies  as  far  as  was  proper  and  decent  for 
her  :  and  her  difcourfe  mewed  her  underilanding  in  divine 
things,  and  the  great  impreiTion  they  "had  on  her  mind.  The 
friends  of  true  religion,  and  they  who  were  ready  to  engage 
in  religious  converfation,  and  delighted  in  that  which  was  rnoft 
eJTential  and  practical  in  true  religion,  were  her  peculiar 
friends  and  intimates.  To  whom  me  would  open  her  mind 
freely,  and  tell  them  the  exercifes  of  her  own  heart  ;  and 
what  God  had  done  for  her  foul,  for  their  encouragement, 

and 


*  He  was  tlie  cldeft  fen  of  Mr.  John  Pierpoint  of  Roxrniry, 
came  out  o-f  England.  Her  mother  was  Mrs.  Mary  Pierpoint,  eldefc 
daughter  of  the  Rev.  Mr.  Samuel  Hooker,  minitfer  cf  the  gofpel 
at  Farrnington,  in  Connecticut,  and  fon  of  the  Rev.  Mr.  Thomas 
Hooker,  once  minifter  of  the  gofpel  y.t  Hartford,  and  famous  a»  A 
divine,  through  all  the  churches  in  New-  England. 


A      P      3?      E      &      D      i      X,  113 

£nd  excitement  in  the  ways  of  God.  Her  mind  appeared,  to 
them  who  were  moft  converfant  with  her,  conRantly  to  attend 
to  divine  things,  even  on  all  occafions,  aid  in  all  bufinefs  o£ 
life. 

The  religious  duties  of  the  clofet,  (he  was  a  great  friend  to> 
and  took  much  delight  in  them.  She  highly  prized  focial  wor- 
fhip.  Was  wont  to  attend  the  private  meetings  for  religious 
worlhip,  which  were  kept  up  at  Northampton,  while  Mr.  Ed 
wards  lived  there.  And'promoted  and  attended  meetings  o£ 
perfons  of  her  own  fex  only,  in  order  for  prayer  and  religious 
tonverfation.  She  was  a  conilant  attender  on  public  worlhip  ;• 
land  behaved  with  great  gravity  and  ferioufnefs  in,  the  houfe  ct* 
God, 

She  paid  proper  deference  to  Mr.  Edwards,  and  treated 
him  with  decency  and  refpecl  at  all  times.  As  he  was  of  a 
weakly%  infirm  conftitution,  and  was  peculiar  and  exact  in  his 
diet,  (he  was  a. tender  nurfe  to  hirh  ;  chearfully  ai tending  upon 
him  at  all  times,  and  miniftenng  to  his  comfort  :  and  (pared 
no  pains  to  conform  to  his  inclinations,  and  make  things  agreea 
ble  arid  comfortable  to  him. 

She  accounted  it  her  greateft  glory,  aiid  that  where! m  ih.j 
could  bed  ferve  God  ami  her, generation,  in  being  a  means  of 
promoting  Mr.  Edwards's  comfort  and  ufcfulneis  in  this  way. 
And  no  perfon  of  difcerning  could  be  converfant  in  the  family 
without  obferving  and  admiring  thc^reat  harmony  and  mutual 
k>ve  and  elteern  that  fubfifted  bctv/cc  ?  them. 

When  (he  herfelf  laboured  under  bodily  diforders  and  pains, 
Xvhich  was  often  the  cafe,  (he  was  nor  vvont  to  be  i'ull  »if  iiei' 
complaints,  and  put  on  a  dejected  or  four  coiuiiei \ance,  bein;.; 
out  of  humour  with  every  body  and  every  thing,  as  in!  e  Was 
disregarded  and  negl<?6led  :  but.  ilis  wo::iii  Dhre  r.p  under  them 
with  patience,  and  a  kind  of  6hterfuJne&  and  ^'^<\  hr.nic-.r;. 

She  vvas  a  good  o*c"onamiftj  managing  her  houiholcl  ^ilaiif. 
with  difcretion  ;  in  which  the  was  labosious  and  .'^i gent.  Slic 
was  very  careful  that  nothing  iliould  be  wafted  aiiJ  ioir.  And 
often,  when  (he  did  ar.y  "!  in^  to  five  a  imaii  lir^'c-:.  <ir  &itf&t- 
ed  her  children  to  do  it  in  any  io fiance,  or  faw  ibe-i;  *Va{t<!  an) 
ihinrL>;  :  ihc  would  mention  the  words  of  oar  Savio:ir  :  WhidH, 
ihe  (aid,  (he  often  thought  of,  as  cout-iiiiinc;  a  myxitrj  vvo»1  r 
remembering  :  when,  as  the  region  why  his  difoipJefc  ihcWfUl 
gatlier  up  the  fragments,  he  favs,  TkA,  nothing  bl  /"//'.  Si^e 
took  ulmoii  the  whole  care  ot'  the  rc--.v,,  a  ili^u>  -..^  \'. 


-ii4  APPENDIX, 

without  doors  and  within  :  and  in  this  {he  \vas  peculiarly  fuit- 
ed  to  Mr.  Ed  wards 's  difpofition,  who  chofe  to  have  no  care  of 
any  worldly  bufmefs.. 

She  had  an  excellent  way  of  governing  her  children  :  fhe 
knCw how  tomake  them  regard  and  obey  her  cheerfully  without 
loud,  angry  words,  or  heavy  blows.  She  feldom  flruck  her 
children  a  blow  ;  and  in  fpeaking  to  them  ufed  mild,  gentle 
and  pleafant  words.  If  any  correction  was  needful,  it  was  not 
her  manner  to  give  it  in  a  paflion.  And  when  fhe  had  ccca- 
fion  to  reprove  and  rebuke,  fhe  would  do  it  in  few  words, 
without  heat  and  noife,  with  all  calmnefs  and  gentlenefs  of 
mind.  And  in  her  directions  or  reproofs,  in  any  matters  cf 
importance,  fhe  would  addrcfs  herfelf  to  the  reafon  of  her 
children,  that  they  might  not  only  know  her  inclination  and 
will,  but  at  the  fame  time,  be  convinced  of  the  reafonablenefs 
of  it.  She  need  fpeak  but  once  ;  fhe  was  cheerfully  obeyed  ; 
murmuring  and  anfwering  again  was  not  known  among  them. 
And  the  kind  and  gentle  treatment  they  had  from  their  mother, 
while  (lie  ftriclly  and  punftualy  maintained  her  parental  autho 
rity,  feemed  naturally  to  beget  and  promote  a  filial  regard  and 
refpeft  ;  and  lead  them  to  a  mild,  tender  treatment  of  each 
other  ;  for  qnarelling  and  contention,  as  it  frequently  takes 
place  among  children,  was  not  known  among  them.  She  care 
fully  obferved  the  fir  ft  appearances  of  refentment  arid  ill-will 
towards  any,  in  her  young  children  ;  and  did  not  connive  at 
it  and  promote  it,  as  many  who  have  the  care  of  children  do, 
but  was  careful  to  (hew  her  difpleafure  at  it,  at  id  fupprefs  it  to 
her  utmofi  :  not  by  angry,  wrathful  words  and  blows,  which 
often  provoke  children  to  wrath,  and  flir  up  and  confirm  their 
irafcible  paflions,  rather  than  abate  and  fupprefs  them. 

As  me  was  fenfible  that  in  many  refpecls,  the  chief  care  of 
forming  children  by  government  and  inftruclion,  naturally 
lies  on  mothers  ;  as  they  are  molt  with  their  children  in  their 
mofl  pliable  age,  when  they  commonly  receive  impreffions  by 
which  they  are  very  much  formed  for  life  :  fo  fhe  was  very 
careful  to  do  her  part  in  this  important  bufmefs.  And  when 
fiie  met  with  any  fpccial  difficulty  in  this  matter,  or  fore  fa  w 
any,  fhe  was  wont  to  apply  to  Mr.  Edwards  for  advice  and 
afiifiance  :  and  on  fuch  occafions  they  would  both  attend  to  it, 
as  a  matter  of  great  importance. 

But  this  was  not  all,  in  which  me  cxprelTed  her  care  for  her 
children.  She  thought  that  parents  had  great  and  important 

duty 


A      P      P      E      N       D.I-  X.  115 

duty  to  do  towards  their  children  hefore  they  were»capable  of 
government  and  in(lru6Hon.  For  them  ihe  conflarnly  and 
earncltly  prayed,  arid  bore  them  on  her  heart  before  God,  in 
all  her  ibcretand  moft  Iblemn  addrefles  to  him  ;  and  that  evert 
before  they  were  born.  .  The  evidence  of  her  pregnancy,  arid 
confederation,  that  it  was  with  a  rational,  immortal  creature,  which 
came  into  exiilence  in  an  undone,  and  infinitely  dreadful  ftaie, 
•was  fufiicient  to  lead  her  to  bow  before  God  daily  for  his  blef- 
fiiig  on  it  ;  even  redemption,  and  eternal  life  by  Jefus  Chrift. 
So  that  through  all  the  pain,  labour  and  forrow,  which  attend' 
ed  her  being  mother  of  children,  me  was  in  travel  for  them, 
that  they  might  be  born  of  God  by  having  Chriil  formed  in 
them. 

As  the  law  of  kindnefs  was  in  her  tongue,  fo  her  hand* 
were  not  withheld  from  beneficence  and  charity.  She  was  al 
ways  a  friend  and  patronefs  of  the  poor  and  helplefs  ;  and 
much  in  acts  of  chanty,  as  well  as  recommending  it  to  others 
on  all  proper  occafions. 

She  was  remarkable  for  her  kindnefs  to  her  friends  and  vifi- 
tants,  who  reforted  to  Mr.  Edwards's.  She  would  ipare  no 
pains  to  make  them  welcome,  and  provide  for  their  conveni 
ence  and  comfort.  And  ihe  was  peculiarly  kind  to  Grangers, 
who  came  to  her  houfe.  She  would  take  fuch  kind  and  fpe- 
cial  notice  of  fuch,  and  fo  foon  get  acquainted  with  them,  as 
it  were,  and  (hew  fuch  regard  and  concern  for  their  comfort,, 
and  fo  kindly  offer  what  me  thought  they  needed,  as  to  difco-* 
ver  me  knew  the  heart  of  a  flranger,  and  well  underftood  how 
to  do  it  good  ;  and  fo  as  to  oblige  them  to  feel  in  fame  mea- 
fure  as  if  they  were  at  home. 

She  made  it  her  rule  to  fpeak  well  of  all,  fo  far  as  me  could 
with  truth,  and  jurtice  to  herfelf  and  others.  She  was  not 
wont  to  dwell  withxdelight  on  the  imperfections  and  failings 
of  any  ;  and  when  fhe  heard  perfons  fpeaking  ill  of  others,  Ihe 
would  fay  what  fhe  thought  fhe  could  with  truth  and  juftice- 
in  their  excufe ;  or  divert  the  obloquy  by  mentioning  thole 
things  that  were  commendable  in  them.  Thus  fhe  was  tender 
of  every  one's  character,  even  of  theirs  who  injured  and  fpoke 
evil  of  her  •  and  carefully  guarded  againfl  the  too  common 
vice  of  evil  fpeaking  and  backbiting.  She-  could  bear  injuries 
and  reproach  with  great  calmnefs  and  patience,  without  any8 
difpofition  to  render  evil  for  evil  ;  but  on  the  contrary,  was, 
ready  to  pity  and  forgive  thofe  whq  appeared  to.  be  her  enemies* 


ji6  A      P      P      E      N      D      I      X, 

She  had  lorsg  told  her  intimate  friends  that  fhe  had,  after 
long  ftruggles  and  exercifes,  obtained,  by  God's  grace,  an  ha-, 
bitual  wiliingnefs  to  die  herfelf,  or  part  with  any  of  her  mod 
near  relatives.  That  (he  was  willing  to  bring  forth  children 
for  death  j  and  refign  up  him  whom  fhe  efteerned  fo  gieat  a 
blefling  to  her  and  her  family,  her  neareft  partner,  to  the  flroke 
<>f  death,  whenever  God  mould  fee  fit  to  take  him.  And  when, 
fhe  had  the  greaieft  trial  in  the  death  of  Mr.  Edwards,  fhe 
found  the  help  and  comfort  <#  fuch  a  difpofition.  Her  con-, 
verfation  and  conduel:  on  this  occafion  was  even  to  the  admira 
tion  of  her  friends.  It  was  fuch  as  discovered  that  me  was  fen-t 
fible  of  the  great  lofs,  fhe  and  her  children  had  fuftained  in  his 
death  ;  and  at  the  fame  time  fhewed,,  that  {lie  was  quiet  an4 
refigned,  and  had  thofe  invifible  fupports  and  comfprts  by 
which  fhe  could  truft  in  God  with  quietnefs,  hope  and  hunif 
ble  joy. 

They  lived  together  in  the  married  ftate  above  thirty  years. 
In  which  time  they  had  eleven  children  ;  all  which  are  now 
living,  except  the  fecpnd  daughter,  who  died  February,  14, 
1748,  (of  whom  the  public  have  fome  accbunt  in  the  life  QI 
Mr.  Brainerd,  P.  2,51.)  and  their  third  daughter,  Mrs.  Burr, 
before  mentioned  ;  and  their  youngeft  daughter,  named  Eliza 
beth,  who  died  fmce  her  parents,  file  furyiving  children  are 
three  fons,  and  five  daughters. 


-.fr$--SMt-fr.t--fr  «*-»«*-»  + 

f-j^i'f^S Y^Tf^^f ^^^ *^ *  ^ 

A 

T     R     E     A     T     I     S     E 

CONCERNING 

RELIGIOUS   AFFECTIONS, 

IN    THREE    PARTS. 


PART        I. 

Concerning  the  NATURE  of  the  AFFEC 
TIONS,   and  their  IMPORTANCE 
in  RELIGION. 


i    PETER    i.  8. 

Whom  having  not  [ten,  ye.  love  ;  in  whom  though  now  ye  -fee 
him  not,  yet  bditving,  ye.  rejoice  with  joy  un/peakable.,  and 
full  of  glory. 

IN  thefe  words  the  apoftle  reprefents  the  ftate  of  the  mind 
of  the  Chriftians  he  wrote  to,  under  the  perfections  they 
were  then  the  fubjecls  of.  Thefe  perfecutions  are  what 
he  has  refpeft  to,  in  the  two  preceding  verfes,  when  he 
fpeaks  of  the  trial  of  their  faith,  and  of  their  being  in  hea- 
vint/s  through  manifold  temptations . 

Such  trials  are  of  threefold  benefit  to  true  religion.  Here 
by  the  truth  of  it  is  manifcfted,  and  it  appears  to  be  indeed  true 
religion:  they,  above  all  other  things,  have  a  tendency  to  di- 
ftinguifh  between  true  religion  and  falfe,  and  to  caufe  the  dif 
ference  between  them  evidently  to  appear.  Hence  they  are 
called  by  the  name  of  trials,  in  the  verfe  next ly  preceding  the 
text,  and  in  innumerable  other  places  :  they  try  the  faith  and 
religion  of  profeffors>  of  what  fort  it  is,  as  apparent  gold  is 

tried 


130         TriE  NATURE  AND  IMPORTANCE          Pan  L 

tried  in  the  fire,  and  manifefted,  whether  it  be  true  gold  or  no. 
And  the  faith  of  true  Chriftians  being  thus  tried  and  proved  to 
be  true,  is  found  to  praife,  and  honour,  and  glory,  as  in  that 
preceding  verfe* 

And  then,  thefe  trials  are  of  further  benefit  to  true  religion  ; 
they  not  only  maniieft  the  truth  of  it,  but  they  make  its  eenul 
ine  beauty  and  amiablerufs  remarkably  to  appear.  True  virtue 
never  appears  fo  loVely,  as  when  it  is  molt  oppreffed  :  and  tlid 
divine  excellency  of  real  Chrillianity,  is  never  exhibited  with 
fuch  advantage,  as  when  under  the  greateft  trials.:  then  it  is 
that  true  faith  appears  much  more  precious  than  gold  ;  and  upon 
this  account,  is  found  to  praife,  and  honour,  and  glory. 

And  again,  another  benefit  that  fuch  trials  are  of  to  true  re 
ligion,  is,  that  they  purify  and  increafe  it,  They  not  only 
manifeft  it  to  be  true,  but  alfo  tend  to  refine  it,  and  deliver  it 
from  thofe  mixtures  of  that  which  is  falfe,  which  incumber  and 
impede  it ;  that  nothing  may  be  left  but  that  which  is  true. 
They  tend  to  caufe  the  amiablenefs  of  true  religion  to  appear  to 
the  beft  advantage,  as  was  before  obferved  ;  and  not  only  fo,  but 
they  tend  to  increafe  its  beauty,  by  eftablifhing  and  confirming 
it,  and  making  it  more  lively  and  vigorous,  and  purifying  it 
from  thofe  things  that  obfcured  its  luftre  and  glory.  As  gold 
that  is  tried  in  the  fire,  is  purged  from  its  alloy',  and  all"  re 
mainders  ot  drofs,  and  comes  forth  more  folid  and  beautiful  j 
fo  true  faith  being  tried  as  gold  is  tried  in  the  fire,  becomes 
more  precious ;  and  thus  alfo  is  found  unto  praife,  and  honour, 
and  glory.  The  upoftle  feems  to  have  refpe^Uo  each  of  thefe 
benefits,  that  perfecutions  are  of  to  true  religion,  in  the  verfe1 
preceding  the  text. 

And  in  the^texf,  the  apoflle  obferves  how  true  religion  ope 
rated  in  the  Chriilians  he  wrote  to,  under  their  per/editions, 
\vhercby  thefe  benefits  of  pedecution  appeared  in  them  ;  or  what 
manner  of  operation  of  true  religion,  in  them,  it  was,  whereby 
their  religion,  under  pcrfecution,  was  maniielted  to  be  trui 
religion,  and  eminently  appeared  in  the  genuine  beauty  and 
<r«*2#me/j  of  true  religion,,  and  alfo  appeared  to  be  intreafid 
and  punj'icd,  and  fo  was  like  to  be  found  unto  praife,,  and  ho* 
nour,  and  glory,  at  the  appearing  of  Jcfus  Chrift.  '  And  there 
were  two  kinds  of  operation,  or  exercife  of  true  religion,  in 
tfee&  Usdtr  their  fullerings,  that  theapofile  takes  :iiotice  of  iu 
J-ht:  text,  v.-hcrein  thcfe  benefits  appealed* 

1.  Love 


OF    fcELiGIOUS    AFFEC'T  JON  Si  l£t 

!.  L0V2  to  C'k fifl\  Whom  having  net  fan,  yz  love:  The  world 
Was  ready  to  woj}cl$'r»  what  Irraiigc  principle  it  was,  that  influ 
enced  them  10  expoie  themfelves  to  io  great  fiiflerings-,  to  for- 
iake  the  tilings  tha!  were  ieen,  ami  renounce  all  that  was  dear 
and  pleainnt,  which  \v;i.s  the  object  of  fenfe.  They  feemed  to 
the  men  of  the  world  about  (hem,  as  though  they  were  befrde 
themfelves,  and  to  act  as  though  they  hated  themfelves  ;  there 
\\ras  nothing  in  their  view,  that  conld  induce  them  thus  to  fuf"- 
fer,  and  fupport  them  under,  and  carry  them  through  fuch 
trials.  But  although  there  was  nothing  that  was  feen,  nothing 
that  the  world  faw,  or  that  the  Chriflians  themfelves  ever  faw 
with  their  bodily  eyes,  that  thus  influenced  and  fupported  them, 
yet  they  had  a  fupoi natural  principle  of  love  to  fomething 
*i.nfan~\  they  loved  Jefus  Chrifr,  for  they  faw  him  fpiritually, 
whom  the  world  faw  not,  and  whom  they  themfelves  had 
never  feen  with  bodily  eyes. 

£.  Joy  in  Chri/l.  Though  their  outward  fufTerings  xvere 
very  grievous,  yet  their  inward  fpiritua!  joys  were  greater  than 
their  fuflferings ;  and  thefe  fupported  them,  and  enabled  them 
to  fufFer  with  cheerfuhiefs. 

There  are  two  things  which  the  apoftle  takes  notice  of  in  the 
text  concerning  this  joy.  i.  The  manner  in  \vhich  it  rifes,  the 
way  in  which  Ghrif),  though  tinfeen,  is  the  foundation  of  it, 
viz.  by  faith  ;  winch  is  the  evidence  of  tilings  riot  ieen  ;  //?. 
zuhom,  though  IWD  ye  fee  him  not,  yt  beJievJBff,  yt  re,joiqt.'~~* 
2.  The s  nature  of  this  joy;  unA^kahle^  a-ucljtii-of^iary.  i'-;- 
fj:e<ikab!e  in  the  kind  of  it ;  very  different  ii-'^n  worldly  jovs, 
and  carnal  delights ;  of  a  vaftly  more  pure,  fubame.  and  heaven' v 
nature,  4^eing  lomcthing  Inpernatural,  and  iru'y  divine,  and  io 
incflvihly  excellent  ;  the  iublimity  and  c-xquifne  fweetnefs  01 
which,  there  were  no  words  to  fee  forth.  Urifpeakabie  aifo 
in  degree;  it  pleafmg  God  to  give  them  this  holy  :oy,  wit.l.:  a 
liberal  hand,  and  in  large  meafure,  in  their  11  ate  of  pei  lo 
cution. 

Their  joy  was  fullofgloi  '  ••••^h  the  jcy  wasunrpe?';- 

able,  and  no  words  were  mfiiciv:;;:  to  neici  ibe  it ;  yet  io'.ncth'iig 
might  be  faid  of  it,  and  no  words  more  ;:  ro  reprefcnt  it* 
excellency  than  theic,  that  it  was/?///  of  glory  ;  ^r,  r,s  it  is  in 
the  original,  glorified  joy.  In  rejoicing  with  this  jov,  iheii 
minds  uVre  filled,  as  it  werCj  with  a  glorious  brightncfs.  and 
their  natures  exalted  and  perfected.  It  was  a  rn^ft  wov. 


122  THE    NATURE    OF  Part  L 

noble  rejoicing,  that  did  not  corrupt  and  dehafe  the  mind,  as 
many  carnal  joys  do  ;  but  did  greatly  beautify  and  dignify  it ; 
it  was  a  prelibatioa  of  the  joy  of  heaven,  that  raifed  their  minds 
to  a  degree  of  heavenly  bleffednefs  ;  it  filled  their  minds  with 
the  light  of  God's  glory,  and  made  them  themieives  to  Ihine 
with  fome  communication  of  that  glory. 

Hence  the  propofition  or  doclrine,  that  I  would   raife  from 
thefe  words  is  this,  » 

DOCT.  True,  religion,  in  great  part,  conjijls  in  holy  affec 
tions. 

We  fee  that  the  apoftle,  in  obferving  and  remarking  the 
operations  and  exercifes  of  religion,  in  the  ChtifHans  he  wrote 
to,  wherein  their  religion  appeared  to  be  true  and  of  the  rigflt 
kind,  when  it  had  its  greater!  trial  of  what  fort  it  was,  being- 
tried  by  perfecution  as  gold  is  tried  in  the  tire,  and  when  their 
religion  not  only  proved  true,  but  was  moft  pure,  and  cleanfed 
from  its  drofs  and  mixtures  of  that  which  was  not  true,  and 
when  religion  appeared  in  them  moft  in  its  genuine  excellency 
and  native  beauty,  and  was  found  to  praife,  and  honour,  and 
glory;  he  fmgles  out  the  religions  affeclions  of  love  and  joy, 
that  were  then  in  exercife  in  them  :  thefe  are  the  exercifes  of 
religion  he  takes  notice  of,  wherein  their  religion  did  thus 
appear  true  and  pure,  and  in  its  proper  glory. 

Here  I  would, 

I.  Shew  what  is  intended  by  the  afftBions. 

II.  Obferve  fome  things  which  make  it  evident,  that  a  great 
part  of  true  religion  lies  in  the  affeclions. 

•  -  «9     * 

I.  It  may  be  inquired,  what  the  affeclioris  of  the  mind  are  ? 

I  anfwer,  The  affeftions  are  no  other,  than  the  more  vigo 
rous  and  fenfible  exercifes  of  the  inclination  and  will  of  the 
foul. 

God  has  endued  the  foul  with  two  faculties  :  One  is  that  by 
which  it  is  capable  of  perception  and  fpeculation,  or  by  which 
it  difcerns,  and  views,  and  judges  of  things ;  which  is  called 
the  underflandiqg.  The  other  faculty  is  that  by  which  the  foul 
does  not  merely  perceive  and  view  things,  but  is  fome  way 
inclined  with  refpecl  to  the  things  it  views  or  confiders ;  either 
is  inclined  to  them,  or  is  difinclined,  and  wettefrom  them:  or 
•  is  the  faculty  by  which  the  foul  does  not  behold  things,  as  an 

indifferent 


THE    AFFECTIONS.  123 

indifferent  unaffected  fpeclator,  but  either  as  liking  or  difliking, 
pleafed  or  difpleafecl,  approving  or  rejecting.  This  faculty  is 
called  by  various  names  :  it  is  fometiraes  called  the  inclination  : 
and,  as  it  has  refpeft  to  the  actions  that  are  determined  ai;d 
governed  by  it,  is  called  the  will:  and  the  mind,  with  regard 
to  the  exercifes  of  this  faculty,  is  often  called  the  heart. 

The  exercifes  of  this  faculty  are  of  two  forts  ;  either  thofe 
bv  which  the  foul  is  carried  out  towards  the  things  that  are  in 
view,  in  approving  of  them,  being  pleafed  with  them,  and  in 
clined  to  them  ;  or  thofe  in  which  the  foul  oppofcs  the  things 
that  are  in  view,  in  disapproving  them,  arid  in  being  difpleafed 
wuh  them,  averfe  from  them,  and  rejecting  them. 

And  as  the  exercifes  of  the  inclination  and  will  of  the  foul 
are  various  in  their  kinds t  fo  they  are  much  more  various  in 
their  degrees.  There  are  fome  exercifes  of  pleafednefs  or  dif- 
pleafednefs,  inclination  or  di inclination,  wherein  the  foul  is 
carried  but  a  little  beyond  a  ftate  of  perfect  indifference.  And 
there  are  other  degrees  above  this,  wherein  the  approbation  or 
diflike,  pleafednefs  or  averfion,  are  ftrongcr ;  \vhereinwe  may 
rife  higher  and  higher,  till  the  foul  comes  to  act  vigoroufly  and 
fenfibly,  and  the  actings  of  the  foul  are  with  that  ftrength,  that 
(through  the  laws  of  the  union  which  the  Creator  has  fixed 
between  foul  and  body)  the  motion  of  the  blood  and  animal 
fpirits begins  to  be  fenfibly  altered ;  whence  oftentimes  arifes  fome 
bodily  fenfation,  efpeciaily  about  the  heart  and  vitals,  that  arc 
the  fountain  of  the  fluids  of  the  body  :  from  whence  it  comes 
to  pafs,  that  the  mind,  with  regard  to  the  exercifes  of  this  faculty, 
perhaps  in  all  nations  and  ages,  is  called  the  heart.  And  it  is 
to  be  noted,  that  they  are  thcfe  more  vigorous  and  fenfibly 
exercifes  of  this  faculty,  that  are  called  the  affections. 

The  will,  and  the  ajfttlions  of  the  foul,  are  not  two  faculties ; 
the  affections  are  not  effentially  dirlin6l  from  the  will,  nor  do 
they  differ  from  the  mere  actings  of  the  will  and  inclination  of 
the  foul,  but  only  in  the  liveiinefs  and  fenfiblenefs  of  exercife. 
It  muft  he  conleiled,  that  language  is  here  fomewhat  imper 
fect,  and  the  meaning  of  words  in  a  confiderable  meafure  loofe 
and  unfixed,  and  not  precifely  limited  by  cuftom,  which  governs 
the  ufe  of  language.  In  fome  fenfe,  the  affection  of  the  foul 
differs  nothing  at  all  from  the  will  and  inclination,  and  the 
will  never  is  in  any  exercife  any  further  than  it  is  ajfi&ed  ;  it 
is  not  moved  out  of  a  .ftate  of  perfecl  indifference,  any  other- 
wife  than  as  it  is  afft&td  one  way  or  other,  and  acls  nothing 
any  further.  But  yet  there  are  many  actings  of  the  will  and 

inclination, 


T  H  E      N  A  T  U  Px  E      OF  Part  I, 

inclination,  that  are  not  fo  commonly  called  a tf'efiwxs  :  in  every 
thing  we  do,  wherein  we  act  voluntarily,  uiere  is  an  excTcifb 
of  the  will  and  inclination,  it  is  our  inthn-iiion  that  governs  us 
in  our  aftions  :  but  all  the  aftings  of  the  inclination  and  will, 
in  all  our  common  a£Hons  of  life,  are  not  ordinarily  called  at'-. 
feclions.  Yet,  what  are  commonly  called  affections  are  not 
eflentially  different  from  them,  but  only  in  the  degree  and 
manner  of  exerci'e.  In  every  act  of  the  will  whatsoever,  the 
ibul  either  likes  or  diflikes,  is  either  inclined  or  difindinsd  to 
what  is  in  view  :  the(e  are  noi  eilentially  different  from  thoie 
affeclions  of  love  and  haired :  that  liking  or  inclination  of  the 
foul  to  a  thing,  if  it  be  in  a  high  degree,  and  be  vigorous  and 
lively,  is  the  very  fame  thing  with  the  affection  of  love  ;  and 
lhatdifliking  and  difmciining,  if  in  a  great  degree,  is  the  very 
iame  with  hatred.  In  every  aft  of  the  will  jor3  or  towards 
iomethmg  not  prefent,  the  foul  is  in  fame  degree  inclined  to 
that  thing  ;  and  that  inclination,  if  in  a  confideiabie  degree, 
is  the  very  fame  with  the  affection  of  dt.fire.  And  in  every 
decree  of  the  acl  of  the  will,  wherein  the  foul  approves  of 
fomething  prefent,  there  is  a  degree  of  pleafcciaefs  ;  and  that 
pleafecinefs,  if  it  be  in  a  confiderable  degree,  is  the  very  farce 
\vith  the  affection  of  joy  or  delight.  And  if  the  vvill  difap- 
provesof  what  is  prefent,  the  foul  is  in  fonie  degree  difpleafed, 
and  if  that  difpleafednefs  be  great,  it  is  the  very  fame  with  the 
fiffetuon  of  grief  QT  Jorrozc. 

Such  feems  to  be  our  nature,  and  fcch  the  laws  of  the  union 
of  foul  and  body,  that  there  never  is  in  any  cafe  wbatfoever, 
any  lively  and  vigorous  exerci-fe  of  the  will  or  inclination  of  the 
foul,  wiihput  fome  effecl  upon  the  body,  in  fome  alteration  of 
the  motion  of  iis  fluids,  and  efpecially  af  the  animal  ipiriis. 
And  on  tiie  other  hand,  from  the  fan: £  lav/s  of  the  union  ^f 
foul  and  body,  (he  coniiituiion  of  the  body,  ai:d  the  motion  of 
its  fluids,  ruay  promote  the  cxercife  of  the  affections.  But  yet, 
it  is  not  the  bpdv,  but  the  mind  otdy,  that  is  the  proper  feat  of 
ihe  affeSjons.  The  body  of  m.an  is  no  more  capable  of  being 
really  the  fuhjeci  <>f  lovg  or  hatred,  joy  or  forrcw,  fear  or  hope, 
ihan  tb.e  bo^y  of  a  tree,  or  than  the  fame  body  of  man  is  capable 
K»i"  thinking  aijd  undedlanding.  As  it  is  the  foul  only  that 
lias  ideas,  fo  it  is  the  foul  only  tK:-.-:  is  p'eafed  or  difpleaicd 
^vi'Ii  its  ideas.  As  it  is  the  foul  only  t!i:;t  thinks,  fo  it  is 
only  ih-it  l-jves  or  bates,  rejoices  or  isgvu:vcd  LJ:  v»!i;it 
Nor  a;.c  tbele  liiotipws  of  the  animal  fiiiius, 


THE    AFFECTION  S3  125 

and  fluids  of  the  boJv,  any  thing  properly  belonging  to  the 
nature  of  the  affections  ;  though  they  always  accompany  them, 
in  the  prei'ent  Itate  ;  bat  are  only  eflecis  oc  concomir-inis  or 
ihe  affections,  that  are  entirely  diilin6i  from  the  affections 
jhemfeives,  and  no  way  eiiential  to  them  ;  fo  that  an  unbodied 
fpirit  may  be  as  capable  of  love  and  haired,  joy  or  for  row, 
hope  or  fear,  or  other  affections,  as  one  that  is  united  to  a  body. 

The  affettims  and  paffiotu  are  frequently  fpokcn  of  as  the 
fame  ;  and  yet,  in  the  mure  common  ufe  of  ipeech,  there'is  in 
fome  refpect  a  d .{Terence  ;  and  affefhen  is  a  word,  that  in  iis 
ordinary  ligmiicution,  ieems  to  be  fomething  more  extenfive 
than  pxjjion,  being  ufed  for  all  vigorous  lively  actings  of  the  will 
or  inclination  ;  but  pai'ion  for  thofe  that  are  more  ludden,  and 
whofe  effects  on  the  animal  fpirits  are  more  violent,  and  the 
mind  more  overpowered,  and  lefs  in  its  own  command. 

As  all  the  exercifes  of  the  inclination  and  will,  are  cither  in 
approving  and  liking,  or  difapproving  and  rejecting;  fo  the 
affections  are  of  two  forts  ;  they  are  thofe  by  which  the  foul 
is  carried  out  to  what  is  in  view,  cleaving  to  it,  or  foei&ng  it  ; 
or  thofe  by  which  it  is  aveife  fro.n  it,  and  oppojes  it. 

Of  the  former  fort  are  love,  dejirs,  hope,  joy,  gratitude,  com 
placence.  Of  the  latter  kind,  are  hatred,  fear,  anger,  grief, 
and  fuch  like  ;  which  it  is  needlefs  now  to  Hand  particularly 
to  define. 

And  there  are  fome  affections  wherein  there  is  a  composition 
of  each  of  the  aforementioned  kinds  of  actings  of  the  will  ;  as 
in  the  effcction  of  pity,  there  is  fomething  of  the  former  kind, 
towards  the  perfon  fluTering,  and  foniething  of  the  latter,  to 
wards  what  he  faffers.  And  fo  in  zeal,  there  is  in  it  high 
approbation  of  fome  perfon  or  thing,  together  with  vigorous 
opi)o/ition  to  what  is  conceived  to  be  contrary  to  it. 

There  are  other  mixed  affections  that  might  be  alfo  men 
tioned,  but  I  hailen  to 

II.  The  fecond  thing  propofed,  which  was,  to  obferve  fome 
things  that  render  it  evident,  that  true  religion,  in  great  parr, 
confills  in  the  affections.  And  here, 

i.  What  has  been  laid  of  the  nature  of  the  aflFeclions,  makes 
this  evident,  and  may  be  fufiicient,  without  adding  any  thing 
further,  10  put  this  matter  out  of  doubt  :  for  who  will  deny  that 
true  religion  confifis  in  a  great  meafurc,  in  vigorous  a:ic!  lively 
actings  of  the  indiiialic-ii  and  rrz// of  the  foul,  or  the  iervcat 
fix^rcifes  oi '  \x\^htaii  ?  1'lidt 


126    RELIGION    CONSISTS    MUCH     Part  L 

That  religion  which  God  requires,  and  will  accept,  does  not 
confift  in  weak,  dull,  and  lifelefs  wouldings,  raifmg  us  but  a 
little  above  a  ftate  of  indifference  :  God,  in  his  word,  greatly 
infifts  upon  it,  that  we  be  in  good  earnerl,  fervent  in  /bint, 
and  our  hearts  vigorouily,  engaged  in  religion  ;  Rom.  xii.  n. 
«.'  Be  ye  fervent  in  fpirit,  ferving  the  Lord."  Deut.  x.  12. 
"  And  now  Ifrael,  what  doth  the  Lord  thy  God  require  of 
«'  thce,  but  to  fear  the  Lord  thy  God,  to  walk  in  all  his  ways,, 
«'  and  to  love  him,  and  to  ferve  the  Lord  thy  God  with  ail 
"  thy  heart,  and  with  all  thy  foul  ?"  And  chap.  vi.  4,  5. 
"  Hear,  O  Ifrael,  the  Lord  our  God  is  one  Lord  :  and  thou 
u  frmlt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
**  thy  foul,  and  with  all  thy  might."  It  is  fuch  a  fervent,  vigor 
ous  en  gaged  nefs  of  the  heart  in  religion,  that  is  the  fruit  of  a 
real  circumcifion  of  the  heart,  or  true  regeneration,  and  that 
has  the  promifes  of  life  ;  Deut.  xxx.  6.  "  And  the  Lord  thy 
"  God  will  circumcife  thine  heart,  and  the  heart  of  thy  feed, 
"  to  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
**  thy  foul,  that  thou  mayft  live." 

If  we  be  not  in  good  earned  in  religion,  and  our  wills  and 
inclinations  be  not  ftrongly  exercifed,  we  are  nothing.  The 
things  of:  religion  are  fo  great,  that  there  can  be  no  fuitable- 
nefs  in  the  exercifes  of  our  hearts,  to  their  nature  and  impor 
tance,  unlefs  they  be  lively  and  powerful.  In  nothing  is  vigour 
in  the  aftings  of  our  inclinations  fo  requifite,  as  in  religion  ; 
•an«l  in  nothing  is  lukewarmnefs  fo  odious.  True  religion  is 
evermore  a  powerful  thing  ;  and  the  power  of  it  appears,  in  the 
fir  ft  place,  in  the  inward  exercifes  of  it  in  the  heart,  where  is 
the  principal  and  original  feat  of  it.  Hence  true  religion  is 
called  the  power  ofgodli.nefs,  in  diftinclion  from  the  external 
appearances  of  it,  that  are  the  form  of  it,  2  Tim.  iii.  5.  "  Hav- 
"  ing  a  form  of  godlinefs,  but  denying,  the  power  of  it."  The 
Spirit  of  God,  in  thofe  that  have  found  and  folid  religion,  is  a 
fpirit  of  powerful  holy  affection  ;  and  therefore,  God  is  faid  to 
have  given  them  the.  Spirit  of  power,  and  of  love,  and  of  a  found 
mind,  2  Tim.  i.  7,  And  fuch,  when  they  receive  the  Spirit  of 
God,  in  his  fanciifving  and  faving  influences,  are  faid  to  be 
baptized  with  the.  Holv  Gknft,  and  with  fire  ;  by  reafon  of  the 
power  and  fervour  of  thofe  exercifes  the  Spirit  of  God  excites 
in  their  near  s,  whereby  their  hearts,  when  grace  is  in  exercife,. 
may  be  faid  to  burn  within  them  ;  as  is  faid  of  the  difi?ipl-esfc 
.Luke  xxiv.  32. 

The 


IN    K  o  L  Y   AFFECTIONS.  is;r 

The  bufmefs  of  religion  is,  from  time  to  time,  compared  to 
thofe  exercifes,  wherein  men  are  wont  to  have  their  hearts 
and  Itrength  greatly  exercifed  and  engaged  ;  fuch  as  running, 
xvreflling,  or  agonizing  for  a  great  prize  or  crown,  and  fight 
ing  with  ftrong  enemies  that  leek  our  lives,  and  warring  as 
thofe  that  by  violence  take  a  city  or  kingdom. 

And  though  true  grace  has  various  degrees,  and  there  are 
fome  that  are  but  babes  in  Chrift,  in  whom  the  exercife  of  the 
inclination  and  will  towards  divine  and  heavenly  things,  is 
comparatively  weak  ;  yet  every  one  that  has  the  power  ofgod- 
linefs  in  his  heart,  has  his  inclinations  and  heart  exercifed  to 
wards  God  a*nd  divine  things,  with  fuch  flrength  and  vigour, 
that  thefe  holy  exercifes  do  prevail  in  him  above  all  carnal  or 
natural  affections,  and  are  effectual  to  overcome  them  :  for 
every  true  difciple  of  Chrilt,  loves  him  above  father  or  mother, 
wife  and  children,  brethren  and  fifters,  houjes  and  lands  ;  yea, 
than-his  own  life..  From  hence  it  follows,  that  where-ever  true 
religion  is,  there  are  vigorous  exercifes  of  the  inclination  and 
will  towards  divine  objefts  :  but  by  what  was  faid  before,  the 
vigorous,  lively,  and  fenfible  exercifes  of  the  will,  are  no  other 
than  the  affections  of  the  foul. 

2.  The  Author  of  the  human  nature  has  not  only  given  af- 
feftions  to  men,  but  has  made  them  very  much  the  fpring  of 
mens  attions.  As  the  affections  do  not  only  neceffarily  belong 
to  the  human  nature,  but  are  a  very  great  part  of  it  ;  fo  (inaf- 
much  as  by  regeneration,  perfons  are  renewed  in  the  whole 
man,  and  fanftified  throughout)  holy  affections  do  not  only  ne- 
ceffarily  belong  to  true  religion,  but  are  a  very  great  part  of 
that.  And  as  true  religion  is  of  a  practical  nature,  and  God 
hath  fo  conftituted  the  human  nature,  that  the  affections  arc 
very  much  the  fpring  of  mens  actions,  this  alfo  fhews,  that  true 
religion  muft  confift  very  much  in  the  affections. 

Such  is  man's  nature,  that  he  is  very  unaclive,  any  otherwife 
than  he  is  influenced  by  fome  affection,  either  love  or  hatred, 
drfire,  hope,  fear,  or  fome  other.  Thefe  affections  we  fee  to 
he  the  fprings  that  fet  men  a-going,  in  all  the  affairs  of  life,  and 
engage  them  in  all  their  purfuits  :  thefe  are  the  things  that  put. 
men  forward,  and  carry  them  along,  in  all  their  worldly  bufmefs  ; 
and  efpecially  are  men  excited  and  animated  by  thefe,  in  all 
affairs,  wherein  they  are  earneflly  engaged,  and  which  they  purfue 
with  vigor.  We  fee  the  world  of  mankind  to  be  exceeding 

bufy 


RELIGION    CONSISTS    M  y  c  K 


Part  L 


.b-rfyandaaive;  and  the  afieaions  of  men  are  t!,e  fpring,  of 
all  to  and  Hatred,  al!  *#><:  andSr 


ke  away  a 

,  »d  aomte,^,  and  the  world  -.vould 
g  KS  meafm-e,  piotionlofs  and  dead;  there  wor.M  be 
ro'fuch  thing  as  aaivity  amongft  mankind,  or  any  earr.cft 
n-rfuit  whatfoever.  It  is  affection  that  engages  tnc  covetous 
r'a"  a"  d  h'rn  that  is  greedy  of  worldly  grphts,  in  his  purluits  ; 
••r-f!'  is  by  the  aflWVions,  that  the  ambitious  man  is  put  ior- 
w"-d  ft  his  purfi.it.  of  worldly  glory;  and  it  is  the  etfeAions 
SS  that  aauate  the  voluptuous  man,  in  his  purfuit  of  pieafura 
and  fsnfaal  delights:  the  world  continues,  from  ace  ;to  age,  m 
coannnal  commotion  and  agitation,  m  a  purfuit  of  tr.efc 
hings"  but  take  away  all  aiRflion,  and  the  pnng  of  all  h| 
rnotion  would  be  gone,  and  the  motion  irfeli  would  ccsk-. 
A-d  as  in  worldly  things,  worldly  aflea^ons  are  very  much  me 
-S  of  mens  niotion  and  aftioa  ;.  fo  ip.  religious^tters  the 
fprin?  of  their  aflions  are  very  much  religious  arrfa,on. 
that  has  doarinal  knowledge  and  fpeculaf.on  only,  without 
aiFeaion,  never  is  engaged  in  the  budnefs  ot  reugioa. 

,    Nothine  is  more  manifcft  in  fail,  than  that  the  things  of 
rthVion  take'hoW  of  mens  for.ls,  no  further  than  they  a^a 
em      There  are  multitudes  that  often  hear  the  word  of  G.  'A, 
•thewn  hear  of  thofe  things  that  are  infinitely  great  and  ,m- 
t   and  that  moil  nearly  concern  them,  and  all  that  :s  r.card 
'  ftobe  wholly  incffcaual  upon  them,  and  to  make  no 
ation  in  their  difpofition  or  behaviour  ;  and  the  re^on  is, 
ae  not  afFtaed  with  what  they   hear      There  arc  many 
V  ten  hear  of  the  glorious  perfeftions  of  God,  Ins  a.mighty 
and  boundlcfs  wifdom,  his  infinite  majdty,  and  that  no- 
ofGod,  by  which  he.  is  of  purer  eves  than  tobchoid  w.l, 
cannS  uJ  on  iniquity,  and  the  heavens  are  not  pure  m 


=       cann  , 

i,  fiaht,  aad  oi  God's  infinite  goodnefs  and  mercy,  ano  htar 
of  t?  Veat  works  of  God's  wifdom,  power  and  goodnefs, 
Whemin  there  appear  the  admirable  mamfeftations  of  thefe 

^V  commands  of  God,  and  his  graces  co-ngs  and 
i-  'and  tlv-  tweet  invitations  ot  tne  gofpel  ;  1  ^y-they 
fear  thrf,  limigs.  and  yet  amain  as  they  ™e  brl««A 


J   N      HOLY     A  F  F  E  C  t  I  O  tf  S.  12cj[ 

I  no  fenfible  alterations  on  them,  either  in  heart  or  practice, 
.ufc  they  are  not  affected  with  what  they  hear ;  and  ever 
will  be  fo  till  they  are  affected.  I  am  bold  to  aflert,  that  there 
never  was  any  conliderable  change  wfroifght  in  the  mind  or  con- 
veriation  of  any  one  pcrfon,  by  any  thing  of  a  religions  nature, 
that  ever  he  read,  heard  or  Ihw,  that  trad  not  his  aife&ion.s 
moved*  Never  was  a  nature  I  man  engaged  earneitly  to  leek: 
his  falvation  ;  never  were  any  fuch  brought  to  cry  after  wiidorn, 
and  lift  up  their  voice  for  underilanding,  and  to  wrellle  with 
God  in  prayer  for  mercy ;  and  never  was  one  humbled,  and 
brought:  to  the  foot  of  God,  from  any  tiling  that  ever  he  heard 
c>r  imagined  of  his  own  unwortliinefs  and  defervings  of  God's1' 
diiplealure  ;  nor  was  ever  one  induced  to  fly  for  refuge  unto 
Chriil,  while  his  heart  remained  unuiiected.  Nor  was  there; 
ever  a  faint  awakened  out  of  a  cold,  lifekfs  frame,  or  recovered 
from  a  declining  irate  in  religion,  and  brought  back  from  a  la 
mentable  departure  from  God,  without  having  his  heart. affec 
ted.  And,  in  a  word,  there  never  wns  any  thing;  confiderable 
fejuugnt  to  pafs  in  the  heart  or  lire  of  any  man  living,  by 
tilings  cf  religion,  iUat  had  not  his  heart  deeply  aifectccl  by  thbfe 
things, 

4..  I  ne  r.oi-/ icriptiires  do  every  where  place  rciigiuii  ,,..v, 
much  in  the  affections  ;  fuc.h  as  fear,  hope,  love,  hatred,  dc-Irj, 
jov,  foirow,  gratitude,  compaifion,  aad  zeal. 

The  fcriptures  place  much  of  religion  in  godly  fear  ;  info- 
much  that  it  is  often   fpoken  of  as  the  character  of  thoie   • 
are    truly   religious   pcrffonn,  that   they  trcinbU  at  God*s  zootcl, 
that   they  fear  be. fore,  idm,  that  their  J!&fk  ircmlLs  for  fear  of 
him,  and  lhat  ikty  art  afraid  of  his  jitagm;'i;ts>  that  his  excel* 
i-racy  wakes  them  aj raid,  a>id  Ins  dread  fcdls  ujj-jn  them  ;  and 
the  like:   and  a  conip-Hution  commonly  given  the  faint-  i  ' 
{capture,  is,  fearers  of(todt  or  ,'/J£v  f hat  fear  the  Lo>d.     And 
becaufe  the  fturofGod  is  a  great  part  of  true  gocllinef?,  hence' 
true  gocilinds  in  general,  is  very  commonly  called  by  the  mine* 
of  the  f tar  of  God  \  as  every  one  knovrs,  that  knows  any  thing 
of  the  Bible. 

So  hope  in  God  and  in  (lie  prornifes  of  his  word,    is  often.. 

l^oken  of  in  fhe  fcripture,  a§  a  i^iy  confiderable   part  of  true 

rdr.rioi:.      It  is  mentioned  as   one  of  the  three  great  things  <  f 

whicii  religion  coniiils,    i  Cor,  xiii.   13.     Hope  in  the  Lord  is 

nil')  itly  mentioned 'as  the  chancier  of  the  faints :    PfaL 

[iapp]  -  heithat  feaihtht  :  <^  '»b  for  h 

R  «* 


*3a        R  E  L.  I  G  I  O  N     CONSISTS     M  U  'C  H          Part    L 

''  whofe  hope,  is  in  the  Lord  his  God."  Jer.  xvii.  7.  "  Blejffefl  is 
"  the  man  that  trufteth  in  the  Lojd,and  whofe  hope  the  Lord  is." 
Pfal.  xxx i.  24.  "  Be  of  good.courage,  and  he  fball  ttrengthen  your 
"  heart,  all  ye  that  hope  in  the  Lord."  And  the  like  in  many 
other  places.  Religious  fear  and  hope  are,  once  and  again,  joined 
together,  as  jointly  confiitutmg  the  character  of  the  true  faints; 
lYiil.  xxxiii.  1 8.  "  Behold,  the  eye  of  the  Lord  is  upon  them 
"  that  -fear  him,  upon  them  that  hope  in  his  mercy/'  Pfal. 
cxlvii.  ii.  "  The  Lord  taketh  pleafure  in  them  ih-dtjear  him,. 
"  in  thole  that  hope  in  his  mercy."  Hope  is  fo  great  a  part  of 
true  religion,  that  the  apoftle  fays  "  we  are  laved  by  hope."  Rom. 
viii.  24.  And  this  is  ipoken  of  as  the  helmet  of  the  Chriftian* 
foidier,  i  Their,  v.  8.  "  And  for  an  helmet,  the  hope  of  falva-. 
tion  ,"  and  the  fare  and  ftedfaft  anchor  of  the  foul,  which  pre- 
ferves  it  from  being  caft  away  by  the  florins  of  this  evil  \vorld, 
Heb.  vi.  19.  "Which  hope  we  have  as  an  anchor  of  the  foul, 
"  both  lure  and  fleclfaft,  and  which  cntereth  into  that  within  the 
"  vail."  It  is  fpoken  of  *o  *  greut.  fruit  ond  benefit  which 
true  faints  receive  by  ChrhTs  returreclion,  I  Pet.  i.  3.  l*  Bk.Tocl 
*V  be  the  God  and  Father  of  our  Lord  Jefus  Chrift,  which 
*'  accordini;  to  his  abundant  mercy,  hath  begotten  us  again  unto 
•"  a  lively  hope,  bv  the-^fujW-non  of  jefus  Chrifl  from  the 

v.-.Cvl. 

Tlie  fcriptut-cs  place  religion  \-cry  much  in  the  afTcclion  of 
lova,  in  love  to  God,  and  the  Lord  Jefus  Chriir,  and  love  to 
the  people  of  God,  and  to  mankind.  The  texts  in  which  this 
is .-manii^ft,  both  in  the  Old  Teilament  and  New,  are  innume 
rable.  I3ut  of  this  more  afterwards. 

-...The  contrary.n.icction  of  hatred  alfo,  as  having  fin  for  its 
object,  is  fpoki.-n  oi  in  fciipture,  as  no  inconlidcrable  part  of 
true  religion.  It  is  fpoken  of  as  that  by  which  true  religion 
may  be  known  and  diiiinguimed,  Prov.  viii.  i?,.  "  The  fear 
"  of  the  Lord  is  to  hate  evil."  And  accordingly  the  faints  are 
called  upon  to  give  evidence  of  their  fincerity  by  this,  Pfal.  xcvii. 
jo.  "  Ye  that  love  the  Lord,  hate  evil."  And  the  pfalmiit 
often  mentions  it  as  an  evidence  of  his  fincerity  ;  Pfal.  ci.  2,  3. 
"  I  will  walk  within  my  houfe  with  a  perfect  heart.  I  will 
"  fet  no  wicked  thing  before  mine  eyes  :  I  hate  the  work  of 
"  them  that  turn  aiide."  Pfal.  cxix.  104.  "  I  hate  every  falfe 
"  way."  So  verf.  128.  Again  Pfal.  cxxxix.  21.  "  Do  I  not 
«'  hate  them,  O  Lord,  that  hate  thee  ? 

So  holy  defire,  exercifed  in  longings,  hungerings,  and  thirft- 
ings  after  God  and  hoiinefs,  is  often  mentioned  in  fcripture  as 

an 


IN    HOLY    AFFECTIONS.  131 

an  important  part  of  true  religion;   If.  xxvi.  8.  "The  dcfire 
"  of  our  foul  is  to  thy  name,  and  to  the  remembrance  of  thee." 
Pfai.    xxvii.  4.  "  One  thing  have  I  defned  of  the  Lord,  and 
"  and  that  will  I  feek  after,  that  I  may  dwell    in  the  houfe  of 
"  the  Lord  ail  the  days  of  my  life,  to  behold   the  beauty  of  the 
"   Lord,  and  to  inquire  in  his  temple."     Pial.  xlii.  i,  2.   "  As 
"   the  hart  panteth   after  the  water-brooks,  fo  panteth  my  foul 
"   after  thee,  O  God,  my  foul  thirtieth  for  God,  for  the  living 
"  God  :  when  (hall    I   come  and  appear  before  God?"     Pfal. 
Ixiii.  i,  2.  "My  foul  thirfleth  for  thee,  my  flefh  longeth  for 
"  thee  in  a  dry  and  thirfty  land,  where  no  water  is  :  to  fee  thy 
"  power  and  thy  glory,  fo  as  I   have  feen  thee  in  the  fanftua- 
*'  ry."     Pfal.  Ixxxiv.  1,2.  "  How  amiable  are  thy  tabernacles, 
'*  O  Lord,  of  hofts !  Mv  foul  longeth,  yea,  even  fainteth  for 
"   the  courts  of   the   Lord :  my  heart  and  my  fielh   crieth  out 
"  for  the  living   God."     Pfal.  cxix.  20.  "  My  foul  breaketh 
"  for  the  longing  that  it  hath  un'o  thy  judgments  at  all  times." 
So  Pfal.  Ixxiii.  25.  and  cxliii.  6,  7.  and  cxxx.  6.   Cant.  iii.  i, 
2.  and  vi.  8.     Such  a  holy  delire  and  thirit  of  foul  is  mention 
ed,  as  one  of  thofe  great  tilings  which  renders  or  denotes  a  man 
truly  bSelied,  in  the' beginning  of  Chrift's  fermonon  the  mount, 
Matt.  v.  6.    "  Bleffed  are  they  that  do  hunger  and  thirft  after 
*'  right eoufnefs  :  for  tiiey  (hail  be  filled/'     And  this  holy  thirft 
is   fpoken  of,  as  a  great  thing  in  the  condition  of  a  participa 
tion  of  the  blefTings  c"  eternal  life,  Revv  xx.  6.  "I  will  give 
"  unto  him  that  is  at   :rjl,  of  the  fountain  of  the  water  of  life 
"  freely." 

The  fcripturcF  fpcak  of  holy  joy,  as  a  great  part  of  true  reli 
gion.  So  it  is  reprefented  in  the  text.  Aud  as  an  important 
part  of  religion,  it  is  often  exhorted  to,  and  prefTed,  with  great 
earneftnefs;  Pfal.  xxxvii.  4.  "Delight  thyfelf  in  the  Lord  ; 
"  and  he  (hall  give  thee  thedefircsof  thinebeart."  Pfal.xcviL 
12.  "  Pvcjoice  in  the  Lord,  ye  righteous."  So  Pfal.  xxxiii.  i. 
"  Rejoice  in  the  Lord,  O  ye  righteous."  Matt.  v.  12.  "  Re- 
"  joice  and  be  exceeding  glad."  Phil.  i.i.  i.  "  Finally,  bre- 
*'  thren,  rejoice  in  the  Lord."  And  chap.  iv.  4.  "  Rejoice  in 
"  the  Lord  alway  :  and  again  I  f.-iy,  Rejoice."  i  TheiT.  v;  16. 
"  Rejoice  evermore."  Pfal.  cxlix.  2.  wi  Let  Ifrael  rejoice  in 
'•  him  that  made  him  :  let  the  children  of  Zion  be  joyful  in 
**  their  King."  This  is  mentioned  among  the  principal  fruits 
of  the  fyirii  of  grace,  Gal,  v.  22.  "  Tue  fruit  of  ihe  Spirit  i& 

"  love 


RELIGION  CONSISTS- MUCH      Part  t. 

M  love,  joy,  ckc.— The  pfalmift  mentions  his  holy  joy,  as  an 
evidence  of  his  fincerity,  Pfal.  cxix.  14.  "1  have  rejoiced  in 
"  the  way  of  thy  teftimonies,  as  much  as  in  ail  riches." 

Rehgious  farrow,  mourning,  and   brokennefs  of  heart,  arc 
alfo  frequently  fpoken  of  as  a  gieat  part  of  true  religion.  Thefe 
things  are   often   mentioned  as  dill  inguiihing  qualities  of  the 
true  faints,  and  a  great  part  of  their  character  ;  Matth.    v.  4, 
*'  Bleffed  are  they  that  mourn  ;   ior  they  fhaSl  he  comforted.'* 
Pfal.  xxxiv.   18.  **  The  Lord  is  nigh  unto  them  that  are  of  a 
44  hroken  heart  :  and  faveth  fuch    as  be  of  a  contrite   fpirit." 
.If.  Ixi.  i,  2.   "The  Lord  hath  anointed  me+-?o   hind  up    ihe 
**  broken-hearted,— to  comfort  all  that  mourn."     This    godly 
forrow  and  brokennefs  of  heart  is  often  fpoken  of,  not  only  as 
a  great  thing  in  the  diftinguilhirig  character  of    the  faints,  but 
that  in  them,  which  is  pcculiatly  acceptable    and   pleating    to 
God  ;  Pfal.  li.  17.  "  The  facrifices  of  God  area  broken  fpirit  : 
41  a  broken  and  a  contrite  heart,  O  God,  thou  wilt  not  defpife.'* 
If.  Ivii.  i^.  "  Thus  faith  the  high  and  lofty  One  that  inhabiteth 
*'  eternity,  whofe  name  is  holy,  I  dwell  in  the  high    and   holy 
*'  place  ;  with  him  alfo  that  is  of  a  contrite  and   humble  fpirit, 
4'  to  revive  the  fpirit  of  the  humble,  and  to  revive  the  heart  of 
the  contrite  ones."  Chap.  Ixvi.  2.  "   To  this  man  will  I  look, 
44  even  to  him  that  is  poor  and  of  a  contrite  fpirit. 

Another  affccl ion  often  mentioned,  as  that  in  the  exercifeof 
•which  much  o\  true  religion  appears,  is  gratitude  ;  efpecially  as 
exercifed  in  thfcnkfulnefs  and  praife  to  God.  This  being  fa 
much  fpoken  oi  in  the  book  of  Pfalms,  and  other  parts  of  the 
holy  fcriptures,  I  need  not  mention  particular, texts. 

Again,  the  hdjy  fcnptures  do  frequent ly  fpeak  of  co-mpaffion 
or  mercy i  as  a  very  great  and  eilential  thing  in  true  religion  ; 
infomuch  that  gbod  m^n  are  in  fcriprure  denominated  from 
henee  ;  and  a  merciful  man,  and  a  good  man,  are  equivalent 
terms  in  fcripture^  If.  Ivii.  i.  "  The  lighteous  perifiieth  and 
41  no  man  layeth  frto  heart :  and  merciful  men  are  taken  away.'* 
And  the  fcripture  th<)ofes  out  this  quality,  as  that  by  which, 
hi  a  peculiar  majiij^r,  a  ri^.'a/js  man  is  de-cyphered  ;  Pfal. 
xxxvii. -21.  'J  The  ngjjtequs  ;  ::.u-:U  nuvrv,  and  giveth  ;"  and 
verf.  26.  "  He  is  eaqr  merciful,  and  lermeih."  And  Prov.  xiv. 
01.  *•'  Me  that  honobreth  the  Lord,  hath  mercy  on  the  poor.'* 
And  Col,  iii,  12.  "\Put  ye  on,  as  the  elctl  of  Qod,  holy  and 
**  beloved,  bowels  da  njercics,  &c.'*  This  is  one  of  thofe 
things,  by  whi^i  th'.xfe  who  are  cri'ly  bkiTed  are  defcribed 

by' 


IN      H  O    F,  Y      A  F    F   F    C  T   1  O    K    S.  133 

by  our  Saviour,  Matth.  v.  7.  "  bleffed  are  the  merciful,  for 
"  they  (hall  obtain  mercy."  And  this  Chriil  aiib  fpeaks  of, 
as  one  of  the  weightier  matters  of  the  law,  Matth.  xxiii.  23. 
"  Wo  unto  you,  Scribes  and  Phariiees,  hypocrites  ;  for  ye 
*'  pay  tithe  of  minf,  and  anifc,  and  cummin,  and  have  omitted 
"  the  weightier  matters  of  the  law,  judgrriefit,  mercy,  and  faith." 
To  the  like  purnofe  is  that,  Mic.  vi.  :J.  <k  He  hath  Ihewed  thee, 
"  O  man,  what  is  t>;ood  :  and  what  doth  the  Lord  require-  of 
'*  thee,  but  to  do  j nil ice,  and  love  mercy,  and  walk  humbly  with 
"  thy  God  ?"  And  alfo  that,  Hof.  vi.  6."  For  Idefired  mercy, 
"  and  not  facnhce."  Which  feems  to  have  been  a  text  much 
delighted  in  by  our  Saviour, -by  his  manner  of  citing  it  once 
and  again,  Matth.  ix.  13.  and  xii.  7. 

Zeal  is  alfo  fpoken  of,  as  a  very  eiferitial  part  of  the  religion 
of  true  faints.  It  is  fpoken  of  as  a  great  thing  Chrift  had  in 
view,  in  giving  himfelf  for  our  redemption,  Tit.  ii.  14.  "Who 
*'  gave  himfelf  for  us,  that  he  might  redeem  us  from  all  ini- 
"  quity,  and  purify  unto  himfelf  a  peculiar  people,  zealous  of 
"  good  works."  And  this  is  fpoken  of,,  as  the  great  thing 
wanting  in  the  lukewarm  Laodiceans,  Rev.  iii.  15,  16,  19. 

I  have  mentioned  but  a  few  texts,  out  of  an  innumerable 
multitude,  all  over  the  fcripture,  which  place  religion  very 
much  in  the  affe6tions.  But  what  has  been  obferved,  may  be 
fufiicient  to  mew  that  they  who  would  deny  that  much  of  true 
religion  lies  in  the  affeftions,  and  maintain  the  contrary,  mull; 
throw  away  what  we  have  been  wont  to  own  for  our  Bible, 
and  get  fome  other  rule,  by  which  to  judge  of  the  nature  <>£ 
religion. 

5.  The  fcriptures  do-reprefent  true  religion,  as  being  fum- 
manly  comprehended  in  love,  the  chief  of  the  affections,  and 
fountain  of  all  other  affections. 

So  our  blefled  Saviour  reprefents  the    matter,  in   anfwer  to 
the  lawver,  who  afked  him,  which  was   the    great   command 
ment  of  the  law,  Mauh.  xxii.  37 — 40.    "   Jefus  faid  unto  him, 
"  Thou  malt  love  the  Lord  thy   God    with  all   thy  heart,  and 
"  with  all  thy  foul,  and  with  all  thy  mind.     This   is  the,  firil 
"  and  great  commandment.     And  the   fccond    is  like  unto  it, 
;  Thou  ihalt  lore   thy   neighbour  as  thyfelf.     On    thefe    two 
;'  commandments  hang  all  the  law  and  the  prophets."    Which 
laft  words  fignify  as  much,    as    that  thcfc  two    commandments 
'»iipreliend  all  the  duty  prefcabe:!.  and  the  religion  taught  in 

the 


134         H  E   L  I   G  I   O  N   "C  O  N   S  I  S--T  S    MUCH      Part  I. 

the  law  and  the  prophets.  And  the  apoftle  Paul  does  from 
time  to  time  make  the  fame  repiefentation  of  the  matter  ;  as 
in  Rom.  xiii.  8.  ".  He  that  loveth  another,  hath  fulfilled  the 
"  law."  And  verf.  10.  "  JUove  is  the  fulfilling  of  the  law." 
And  Gal.  v.  14.  "  For  all  the  law  is  fulfilled  in  one  word, 
"  even  irithis,  Thou  (halt  love  thy  neighbour  as  thy/elf."  So 
likewife  in  i  Tim.  i.  ,5.  "  Now  the  end  of  the  commandment 
"  is  charity,  out  of  a  pure  heart,  Sec."  So  the  fame  apofl'le 
fpeaks  of  love,  as  the  greaieft  thing  in  religion,  and  as  the  vi 
tals,  cflence  and  foul  of  it  ;  without  which,  the  greateft  know 
ledge  and  gifts,  and  the  mot!  glaring  profeffion,  and  every  thing 
elfe  which  appertains  to  religion,  are  vain  and  worthless  ;  and 
reprefents  it  as  the  fountain  from  whence  proceeds  all  that  is 
good,  in  i  Cor.  xiii.  throughout;  for  that  which  is  there 
rendered  charity,  .in  the  original,  the  proper  Englifh  is  love. 

Now,  although  it  be  true,  that  the  love  thus  fpoken  of,  in 
cludes  the  whole  of  a  fincerefy  benevolent  propenfity  of  the 
foul,  towards  God  and  man  ;  yet  it  may  be  confidered,  that  it 
is  evident  from  ^what  has  been  before  obferved,  that  this  pro 
penfity  or  inclination  of  the  foul,  when  in  fenfible  and  vigorous 
exercife,  becomes  offtkHon*  and  is  no  other  than  affectionate 
love.  And  furely  it  is  fuch  vigorous  and  fervent  love  which 
Chrift  fpeaks  of,  as  the  fum  of  all  religion,  when  he  fpeaks 
of  loving  God  with  all  our  hearts,  with  all  all  our  fouls,  and 
with  ail  our  minds,  and  our  neighbour  as  ourfelves,  as  the  fum 
of  ail  that  was  taught  and  prefcribed  in  the  law  and  the  pro 
phets. 

Indeed  it  cannot  be  fuppofed,  when  this  afTeclion  of  love  is 
here,  and  in  other  fcriptures,  fpoken  of  as  the  fum  "of  all  reli 
gion,  that  hereby  is  meant  the  aft,  exclufive  of  the  habit,  or 
that  the  exercife  of  the  underftanding  is  excluded,  which  is 
implied  in  all  reafonable  affection.  But  it  is  doubtlefs  true, 
and  evident  from  thefe  fcriptures,  that  the  effence  of  all  true 
religion  lies  in  holy  love  ;  and  that  in  this  divine  affeclion,  and 
an  habitual  difpofition  to  it,  and  that  light  which  is  the  foun 
dation  of  it,  and  tfoofe  things  which  are  the  fruits  of  it;  con- 
fifts  the  ichole  of  religion. 

From  hence  it  clearly  and  certainly  appears,  that  great  part 
of  true  religion  confifts  in  the  affections.  For  love  is  not  only 
one  of  the  affections,  but  it  is  the  fir  ft  and  chief  of  the  affec 
tions,  and  the  fountain  of  all  the  affections.  From  love  arifes 


hatred  Q$  thofe  things  which  are  contrary  to  what  we  love,  or 

W  *••'?  1*1 

tvhica 


1  N     H  O  L  Y     A  F  F   E  C  T  I  O  N  S.  1  35 

which  oppofe  and  thwart  us  in  thofe  things  that  we  delight  in  : 
and  from  the  various  exercifes  of  love  and  hatred,  according 
to  the  ci  re-urn  fiances  of  the  objecls  of  thefeafTc&ions,  as  prefent 
or  abfent,  certain  or  uncertain,  probable  or  improbable,  arife 
all  thofe  other  affeclions  of  dejire.,  hope,  ftart  jcyt  grief,  grati- 
tilde,  anger,  &c.  From  a  vigorous,  affeclionate,  and  fervent 
lovt  to  God,  will  neceifarily  arife  other  religious  affections  ; 
hence  will  arife  an  intenfe  hatred  and  abhorrence  of  {m%  Jear 
of  fm,  and  a  dread  of  God's  difpleafure,  gratitude  to  God  for 
his  goodriefs,  complacence  and  joy  in  God  when  God  is  gra- 
cioufly  and  ferifibly  prefent,  and  gri*fve\\en  he  is  abfent,  and  a 
joyful  hope,  when  a  future  enjoyment  of  God  is  expected,  and 
fervent  zeal  for  the  glory  of  God.  And  in  like  manner,  from 
a  fervent  love  to  men,  will  arife  all  other  virtuous  affections  to 
wards  men. 

6.  The  religion  of  the  moft  eminent  faints  we  have  an  ac 
count,  of  in  the  fcripture,  confifted  much  in  holy  affections. 

I  mall  take  particular  notice  of  three  eminent  faints,  which 
have  exprefled  the  frame  and  fenti  merits  of  their  own  hearts, 
and  fo  ciefcribed  their  own  religion,  and  the  manner  of  their 
iiitercourfe  with  God,  in  the  writings  which  they  have  left  us, 
that  are  a  part  of  the  facred  canon. 

jThefirjl  inftance  I  {hall  take  notice  of,  is  David,  that  man 
Vf  •  r0ef'.'i .*"*"».  heart ;  who  has  given  us  a  lively  portraiture 
of  his  religion  m  UK.  Kook  of  prakns,  Thofe  ho]  fonffs  of  h]s 

J  has  there  left  us,  are  nu*^  dfe  but  the  exprefiio'ns  and 
breathings  of  .devout  and  holy  ajf^ons  .  fuch  as.an  hljmble 
and  fervent  love  to  God,  admiration  of  ^  glorious  perfeBions 
and  wonderful  works,  earned  dejires,  thiriiings,  and-paiulng,  of 
foul  after  God,  delight  and  joy  in  God,  a  fvvcet  and  melting 
gtatltudl  to  God  for  his  great  goodnefs,  an  holy  exultation  and 
triumph  of  foul  in  the  favour,  fufiiciency,  and  faithfulnefs  of 
God,  his  love  to,  and  delight  in  the  faints  the  excellent  of  the 
earth,  his  great  delight  in  the  word  and  ordinances  of  God,  his 
grief  for  his  own  and  others  fins,  and  his  fervent  zeal  for  God, 
and  againi!  the  enemies  of  God  and  his  church.  Arid  thefc 
expreffions  of  holy  affections,  which  the  pfalms  of  David  are 
every  where  full  of,  are  the  more  to  our  prefent  purpofe,  he- 
caufe  thofe  pfalms  are  not  only  the  expreffions  of  the  religion 
or  fo  eminent  a  faint,  that  God  fpeaks  of  as  fo  agreeable  to  his 
mind  ;  but  were  alto*  by  the  direction  cf  the  Holy  Ghofr, 

penned 


13$      RELIGION    CONSISTS  MUCH      Part  L 

penned  for  the  ufeof  the  church  of  God  in  its  public  woifhip, 
Hot  only  in- that  age,  but  in  after  ages  ;  as  being  fitted  to  ex- 
prefs  the  religion  of  all  faints,  in  all  ages,  as  weil  as  the  reli 
gion  of  the  pialmift.  And  it  is  moreover  to  be  obferved,  that 
David,  in  the  book  of  Pfalms,  fpeaks  not  as  a  private  perfon, 
but  as  the  pjalnn/l  of  Ifrad,  as  the  fubordinate  head  of  the 
church  of  God,  and  leader  in -their  worfhip  and  praifes  ;  and  in 
many  of  the  pfalms,  fpeaks  in  the  name  of  Chrift,  as  peribriat- 
iog  him  in  thefe  breathings  forth  of  holy  affection  ;  and  in 
many  other  pfalms,  he  fpeaks  in  the  name  of  the  church. 

Another  inftance  1  fhall  obferve,  is  the  apoflle  Paul;  who 
was,  in  many  refpecls,  the  chief  of  all  the  minifters  of  the  New 
Teiiament;  being  above  all  others,  a  chofen  veflel  unto  Chrift, 
to  bear  his  name  before  the  Gentiles,   and  made  the  chief  in- 
ftrument  of  propagating  and  eftabiifhing  the  chriflian  church  in 
the  world,  and  of  diftinclly  revealing  the  glorious  fnyfteries  of 
the  go.fpel,  for  the  inftruction  of  the  church    in   all   ages;  and 
(as  has  not  been  improbably  thought  .by  fome)  the  moil  eminent 
fervant  of  Chrift, 'that  ever   lived,  received  to  the  higheft  n 
wards  in  the  heavenly  kingdom  of  his  Mailer.  By  what  is  f?j 
of  him  in  the  fcripture,  he  appears  to  have  been  a  peHbn  that 
was  full   of  affection.     Arid* it  is  very •  manifeft,  that  the  reli 
gion   he  expreffes  in  his  epiflles,  confiikd  veiy  much  in  holy 
Affections.     It  appears  by  all  his  expreiliors  of  himfelf,  that  h<« 
was,  in   the  courfe  of his  life,  inflamed,  acluated  -1  entnely 
f  wallowed  up,  by  a  moft  ardent  loveio  his.^"'1OLls  Lord» eltecm- 
rio-  all   things  as  lofs,    for  the  ex--fencv  of  the   knowlege   ot 
Inrn,    and  efteeming.  them ^t  dung   that  he  might  win  him. 
He  reprefents  himfcJ£<2s  overpowered  by  this  holy  Election, 
"smJ   =a  ii.  were^compelled  by  it  to    go  forward  in  his  fervice* 
through  all  difficulties  and  fufTerings,  2  Cor.,v.  14,  1-5.     And 
his  epiflles  are  full  of  expreffions  of  an  overflowing  aticfcrion  to 
wards  the  people  of  Chrift:  he  fpeaks  of  his  dear  love,  to  them, 
2  Cor.  xii.  19.  Phil.  iv.  i.  2  Tim.  i.  2  ;  of  his  abundant  Icve^ 
2  Cor.  ii.  4  ;  and  of  his  affectionate  and  tender  love,  as   of  a 
nurfe  towards  her  children,    i  Thcff.  ii.  7,  8.  "But  we  were 
"•  gentle  among  you,  even  as  a  nurfe  chrrifheth  her  children  : 
"  fo,   being  afletlionately  defirous  of  you,  we  were  willing  to- 
"  have  imparted  unto  you,  not  the  gofpel  of  God  only,  but  alfa. 
6;  our  own  fouls,  becaufe  you  were  dear  unto  us."     So  alfohoj 
fpeaks  of  his  bowk  of  love,  Phil.  i.  8.  Philem.  ,5,  12,  and   20. 
So  lie  fpeaks  of  his  earn^  care  for  others,  2  Cor.  viii.  16,  snaj 

of 


IN    HOLY   AFFECTION  s>  137 

fcf  his  bowels  ffpity  or  mtrcy  towards  them,  PhiL  ii.  i  ;  and  of 
liis  concern  tui  others,  even  to  anguijh  of  heart,  2  Cor*  iu  4* 
"  For  out  of  much  a{ili6i:ion  and  anguiih  of  heart,  I  wrote  un- 
"  to  you  with  many  tears  ;  not  that  you  fhould  be  grieved,  but 
**  that  ye  might  know  the  love  which  I  have  more  abundantly 
"  unto  you/'  lie  fpeaks  of  ihc  great  conflid  of  his  foul  for 
them,  Col.  ii.  i.  He  fpeaks  of  great  and  continual  grief  \\\&t 
lie  had  in  his  heart  from  compaffion  to  the  Jews,  Rom.  ix.  2. 
He  fpeaks  of  his  mouth's  being  opened,  and  his  heart  enlarged  to 
wards  Chriftians,  2  Cor.  vi.  1 1,  "  O  ye  Corinthians,  our  mouth 
*'  is  open  unto  you,  our  heart  is  enlarged."  He  often  fpeaks  of 
his  affectionate  and  longing  dejnes,  i  Their,  ii.  8.  Rom*  i.  1 1» 
Phil.  i.  8.  and  Chap.  iv.  i.  2  Tim.  i.  4.  The  fame  apoftle  is 
very  often,  in  his  epiftles,  exprefTing  theaffeclion  of  joy,  2  Cor. 
i.  12.  arid  Chap.  vii.  7.  and  verf>  9.  16.  Phil.  i.  4.  and  Chap. 
ii.  i,  2.  and  Chap.  iii.  3.  Col.  i.  24,  i  TheiL  iii.  9.  He 
fpeaks  of  his  rejoicing  with  great  joy ',  Phil.  iv.  io»  Philem.  i. 
7.  of  his  joying  and  rejoicing,  Phil.  ii.  i.  7.  and  of  his  rejoicing 
exceedingly,  2  Cor.  vii.  13.  and  of  his  being  filled  ivith  com- 
jfort,  and  being  exceeding  joyful,  2  Cor.  vii.  4.  He  fpeaks  of 
himfelf  as  always  rejoicing,  2  Cor.  vi.  io.  So  he  fpeaks 
of  the  triumphs  of  his  foul,  £  Cor.  ii.  44.  and  of  his  glorying 
in  tribulation,  2  1'heff.  i.  4.  and  Rom.  v.  3.  He  alfo  exprel- 
fes  the  afTeftion  cf  hope;  in  Phil.  i.  20.  he  fpeaks  of  his  ear- 
neft  expectation^  and  his  hope.  He  likewife  cxprefTes  an  af~ 
fe61ion  of  godly  jealoufy,  2  Cor.  xi.  2,  3.  And  it  appears  by 
his  whole  hiftory,  after  his  converfion,.  in  the  A£ts,  and  alfo  by 
ail  his  epiftles,  and  the  accounts  he  gives  of  himfelf  there,  that 
the  affection  of  zeal,  as  having  the  c^ufegf  his  Matter,  and  the 
intereft  and  profperity  of  his  church,  iur  its  object,  was  mighty 
in  him,  continually  inflaming  his  heart,  ftrongly  engaging  to 
thofe  great  and  coriflant  labours  he  went  through,  in  inflruct- 
ing,  exhorting,  warning,  and  reproving  others,  travaiiiiig  in 
birth  with  them',  conflicting  with  thofe  powerful  and  innume 
rable  enemies  who  continually  oppofed  him,  wreftling  wiih  prin 
cipalities  and  powers,  not  lighting  as  one, who  beats. the  air, 
vanning  the  race  fat  before  him,  continual.!}'  prefiing  forwards 
through  all  manner  of  difficulties  and  fufierings;  fo  that  others 
thought  hi?n  quite  be  fide  himfelf.  And  how  full  he  was  of 
afieclion,  docs  further  appear  by  his  being  fo  full  of  tears ;  in 
2  Cor.  ii.  4.  he  fpeaks  of  his  many  tears  ;  .and  {Q  Acts  xx.  19. 
and  of  his  tears  that  he  fhed  continually,  night  and  da\,  veil, 

at.  s  "NOW 


138    RELIGION    CONSISTS    M  u-c  il     Fart  L 

Now  if  any  one  can  confider  thefe  accounts  given  in  the 
fcripture  of  this  great  apoftle,  and  which  he  gives  of  himfelf, 
and  yet  not  fee  that  his  religion  confifted  much  in  affection, 
muft  have  a  ftrange  faculty  of  managing  his  eyes,  to  {hut  out 
the  light  which  mines  inoft  full  in  his  face. 

The  other  inftance  I  (hall  mention,  is  of  the  apoftle  John, 
that  beloved  difciple,  who  was  the  neareft  and  dearefl  to  his 
Mafter  of  any  of  the  twelve,  and  was  by  him  admitted  to  the 
greateft  privileges  of  any  of  them  ;  being  not  only  one  of  the 
three  who  were  admitted  to  be  prefent  with  him  in  the  mount 
at  his  transfiguration,  and  at  the  raifing  of  Jairus's  daughter, 
and  whom  he  took  wkh  him  when  he  was  in  his  agony,  and 
one  of  the  three  fpoken  of  by  the  apoftle  Paul,  as  the  three 
main  pillars  of  the  Chriilian  church;  but  was  favored  abote 
all,  in  being  admitted  to  lean  on  his  Mafter's  bofom,  at  Ivn 
laft  fupper,  and  in  being  chofen  by  Chrift,  as  the  difciple  to 
whom  he  would  reveal  his  wonderful  difpenfations  towards  his 
church,  to  the  end  of  time ;  as  we  have  an  account  in  the 
book  of  Revelation ;  and  to  fliut  up  the  canon  of  the  New 
Teftament,  and  of  the  whole  fcripture  ;  being  preferved  much 
longer  than  all  the  reft  of  the  apoftles,  to  fet  all  things  in  order 
in  the  Chriftian  church,  after  their  death. 

It  is  evident  by  all  his  writings,  (as  is  generally  obfcrved  by 
divines)  that  he  was  a  perfon  remarkably  full  of  affection  :  his 
addreffes  to  thofe  whom  he  wrote  to,  being  inexprcilibly  tender 
and  pathetical,  breathing  nothing  but  the  moil  fervent  love  ; 
as  though  he  were  all  made  up  of  fweet  and  holy  affeflion. 
The  proofs  of  which  cannot  be  given  without  difadvantage, 
unlefs  we  fhould  tranfcribe  his  whole  writings. 

7.  He  whom  God  fent  into  the  world,  to  be  the  light  of  the 
•world,  and  head  of  the  whole  church,  and  the  perfeft  example 
of  true  religion  and  virtue,  for  the  imitation  of  all,  the  Shep 
herd  whom  the  whole  flock  fhould  follow  whcre-ever  he  goes, 
even  the  Lord  Jefus  Chrift,  was  a  perfon  who  was  remarkably 
of  a  tender  and  affeclionate  heart  ;  and  his  virtue  was  expreffed 
very  much  in  the  exercife  of  holy  affections.  He  was  rhe 
greateft  inftance  of  ardency,  vigour  arid  ftrength  of  love,  to  both 
God  and  man,  that  ever  was.  It  was  thefe  aHeclions  which 
got  the  viftory,  in  that  mighty  ftruggle  and  conflict  of  his 
affeclions,  in  his  agonies,  when  he  frayed  more  earncjlly,  and 
offered  Jlrong  crying  and  tears,  and  wreilled  in  tears  and  in 
blood.  Such  was  the  power  of  the  exercifcs  of  his  holy  love, 

that 


IN    HOLY   AFFECTIONS.  139 

that  they  were  ftronger  than  death,  and  in  that  great  druggie, 
overcame  thofe  flrong  exercifes  of  the  natural  affections  of  fear 
and  grief,  when  he  was  fore  amazed,  and  his  foul  was  exceed 
ing  forrowful,  even  unto  death.  And  he  alfo  appeared  to  be  full 
of  affeclion,  in  the  courfe  of  his  life.  We  read  of  his  great  zeal, 
^fulfilling  that  in  the  6o,th  Pfalm,  "  The  zeal  of  thine  houfe 
"  hath  eaten  me  up,"  Johnii.  17.  We  read  ol his  grief  for  the 
fins  of  men,  Mark  iii.  5.  "  He  looked  round  about  on  them 
"  with  anger,  being  grieved  for  the  hardnefs  of  their  hearts  ;'* 
and  his  breaking  forth  in  tears  and  exclamations,  from  the  con 
federation  of  the  fin  and  mifery  of  ungodly  men,  and  on  the  fight 
of  the  city  of  Jerufalem,  which  was  full  of  fuch  inhabitants, 
Luke  xix.  41,  42.  "  And  when  he  was  come  near,  he  beheld 
"  the  city,  and  wept  over  it,  faying,  If  thou  hadft  known,  even 
"  thou,  at  lead  in  this  thy  day,  the  things  which  belong  unto 
"  thy  peace  !  but  now  they  are  hid  from  thine  eyes."  With 
Chap.  xiii.  34.  "  O  Jerufalem,  Jerufalem,  which  killed  the 
"  prophets,  and  ftoneit  them  that  are  fent  unto  thee :  how 
"  often  would  I  have  gathered  thy  children  together,  as  a  hen 
"  doth  gather  her  brood  under  her  wings,  and  ye  would  not?" 
We  read  of  Chrift's  earncli  defire,  Luke  xxii.  15.  "  With  de- 
"  lire  have  I  defired  to  eat  this  paifover  with  you  before  I 
"  fuffer."  We  often  read  of  the  affection  of  pity  or  companion 
in  Chriit,  Ma-tth.  xv.  32.  and  xviii.  34.  Luke  vii.  13.  and  of 
his  being  moved  with  companion,  Matth.  ix.  36.  and  xiv.  14. 
and  Mark  vi.  34.  And  how  tender  did  his  heart  appear  to 
be,  on  occalion  of  Mary's  and  Martha's  mourning  for  their  bro 
ther,  and  coming  to  him  with  their  complaints  and  tears  ?  their 
tears  foon  drew  tears  from  his  eyes ;  he  was  affecled  with  their 
grief,  and-wept  with  them  ;  though  he  knew  their  forrow  ihould 
To  foon  be  turned  into  joy,  by  their  brother's  being  raifed  from 
the  dead }  fee  John  xi.  And  how  ineffably  affectionate  was 
that  laiVand  dying  difcourfe,  which  Jefus  had  with  his  eleven 
difciples  the  evening  before  he  was  crucified  ;  when  he  told 
them  he  was  going  away,  and  foretold  them  the  great  difficul 
ties  and  fufferings  they  ihould  meet  with  in  the  world,  when 
he  was  gone  ;  and  comforted  and  coiinfelled  them,  as  his  dear 
little  children  ;  and  bequeathed  "  to  them  his  Holy  Spirit,  and 
therein  his  peace,  and  his  comfort  and  joy,  as  it  were  in  his 
lad  will  and  teftament,  in  the  I3th,  I4th,  1 5th,  arid  i6th 
chapters  of  John  ;  and  concluded  the  whole  with  that  affecli- 
vonate  interceHbry  prayer  for  them,  and  his  whole  church,  hv 
chapter  xvii.  Of  all  the  difrourfes  ever  penned,  or  uttered  by 
the  mouth  of  any  man,  this  fcems  to  be  the  molt  affect ionat^ 
and  Ceding.  8.  The 


140     RELIGION    CONSISTS    MUCH    Part  1* 

8.  The  religion  of  heaven  confiits  very  much  in  affection. 

There  is  doubtlefs  true  religion  in  heaven,  and  true  religioa 
in  its.  utmoft  purity  and  perfection.     But  according  to  the  fcrip- 
ture  reprefcntation  of  the  heavenly  ffote,  the  religion  of  heaven 
coniifts  chiefly  in  holy  and  mighty  love  and  joy,  and  the  exprel- 
iion  of  theie  in  .molt  fervent  and  exalted  praifes,     So  that  the 
religion  of  the  faints  in  heaven,  connits  in  the  fame  things  with, 
that  religion  of  the  faints  on  earth,  which  is  fpoken  of  in  our 
text,  viz.  love,,  yn&joy  unfpeakable,  and  full  of  glory.  Now,  it 
•would  be  very  fool ,im  to  pretend,  that  becaufe  the  faints  in  hea 
ven  be  not  united  to  fleih  and  blood,  and  have  no  animal  fluids 
to  be  moved  (through  the  laws  of  union  of  foul  and  body)  with 
thofe  great  emotions  of  their  fouls,  that  therefore  their  exceed 
ing  love  and  joy  are  no  affections — We  are  not  fpezkiflg  of  the 
alteclions  of  the  body,  but  of  the  affections  of  the  loul,  the 
chief  of  which  are  love  and  joy.     When  thefe  are   in  the  foul, 
whether  that   be  in  the  body  or  out  of  it,  the  foul  is  afftded 
and  moved.     And  when  they  are  in  the  foul,  in  that  itrength  • 
in  which  they  are  in  the  faints  in  heaven,  the  foul  is  mightily 
affected  and. moved,  or,  which  is  the  fame  thing,  has  great  affec 
tions..     It  is  true,  we  do  not  experimentally  know  what  love 
and  joy  are  in  a  foul  out  of  a  body,  or  in  a  glorified  body  ;  i.  e.. 
\ve  have  not  had  experience  of  love  and  joy  in  a  foul  in  thefe 
circumffonces ;  but  the  faints  on  earth  do  know  \s  hat  divine 
love  and  joy  in  the  foul  are,  and  they  know  what  love  and  joy 
jire  of  the  fame  kind  with  the  love  and  joy  which  are  in  heaven, 
in  feparate  fouls  there.     The  love  and  joy  of  the  faints  on, 
earth,  is  the  beginning  and  dawning  of  the  light,  lite,  and  blef-. 
fednefs  of  heaven,  and  is  like  their  love  and  joy  there  ;  or   ra 
ther,  the  fame  in  nature,  though  not  the  fame  with  it,  or  like? 
to  it,  in  degree  and  circumflances.     This  is  evident  by  many 
fcriptures,  as  Prov.   iv.  18.  John  iv,  14,  and  chap,  vi,  40,  47, 
50,  51,  54,  58.  i  John  iii,  15.  I  Cor.  xiii,  8—12,     It  is  un-t 
reafonable  therefore  to  fuppofe,  that   the  love  and  joy  of  the 
faints  in  heaven,  not  only  differ  in  degree  and   circumftances, 
from  the  holy  love  and  joy  of  the  faints  on  earth,  but  is  fo  en^ 
tirely  different  in  nature,  that  they  are  no  affections  ;  and  mere-* 
ly  becaufe  they  have  no  blood  and  animal  fpirits  to  be  fet  in 
motion  by  them,  which  motion  of  the  blood  and.  animal  fpi~ 
rits   is  not  of  the  eiieoce  of  thefe  affections,  in  men  on  the 
earth,  hut  the  effeft  of  them:  although  by  tjieir  reaction  they 
may  make  fome  circumftantial  difference  in  the.  fenfation  of 
*hv  ;n:nd.     The.rc  is  a.  fe.nfot.ipn  .of  the  mind  which  loves  and 

-tic ices,   . 


IN    HOLY    AFFECTIONS.  141 

rejoices,,  that  is  antecedent  to  any  efTec"ls  on  the  fluids  of  the 
body ;  and  this  fenfation  of  the  mind,  therefore,  does  not  de 
pend  on  thefe  motions  in  the  body,  and  fo  may  be  in  the  foul 
without  the  body.  And  where-ever  there  are  the  exercifes  of 
|ove  and  joy,  there  is  that  fenfation  of  the  mind,  whether  it  be 
in  the  body,  or  out ;  and  that  inward  fenfation,  or  kind  of  fpiri- 
tual  fenfc,  or  feeling,  and  motion  of  the  foul,  is  what  is  called 
aiicclion  ;  the  foul  when  it  thus  feels,  (if  I  may  fo  fay)  and  is 
thus  moved,  is  faid  to  be  affected,  and  cfpecially  when  this  in 
ward  fenfation  and  motion  are  to  a  very  high  degree,  as  they 
are  in  the  faints  in  heaven.  If  we  can  learn  any  thing  of  the 
ftate  of  heaven  from  the  fcripture,  the  love  and  joy  that  the 
faints  have  there,  is  exceeding  great  and  vigorous ;  impreffing 
the  heart  with  the  ftiongeft  and  moil  lively  fenfation  of  inex- 
preflible  fweetnefs,  mightily  moving,  animating,  and  engaging 
them,  making  them  like  to  a  flame  of  fire.  And  if  fuch  love 
and  joy  be  not  affeclions,  then  the  word  ajft£hon  is  of  no  ufe 
in  language. — Will  any  fay,  that  the  faints  in  heaven,  in  be 
holding  the  face  of  their  Father,  and  the  glory  of  their  Re- 
deemer,  and  contemplating  his  wonderful  works,  and  particu 
larly  his  laying  down  his  life  for  them,  have  their  hearts  no 
thing  moved  and  affected  by  ail  which  they  behold  or  con- 
fider  ? 

Hence,  therefore,  the  religion  of  heaven,  confifting  chiefly 
in  holy  love  and  joy,  confifts  very  much  in  affeclion  :  and  there 
fore,  undoubtedly,  true  religion  confifls  very  much  in  affeclion. 
The  way  to  learn  the  true  nature  of  any  thing,  is  "to  go  where 
that  thing  is  to  be  found  in  its  purity  and  perfection.  If  we 
would  know  the  nature  of  true  gold,  we  muft  view  it,  not  in 
the  oar,  but  when  it  is  refined.  If  we  would  learn  what  true 
religion  is,  we  muit  go  where  there  is  true  religion,  and  no 
thing  but  true  religion,  and  in  its  higheft  perfection,  without 
any  defect  or  mixture.  All  who  are  truly  religious  are  not  of 
this  world,  they  are  Grangers  here,  and  belong  to  heaven ;  they 
are  born  from  above,  heaven  is  their  native  country,  and  the 
nature  which  they  receive  by  this  heavenly  birth,  is  an  hea 
venly  nature,  they  receive  an  anointing  from  above  ;  that  prin 
ciple  of  true  religion  which  is  in  them,  is  a  communication  of 
the  religion  of  heaven  ;  their  grace  is  the  dawn  of  glory  ;  and 
God  fits  the-m  for  that  world  by  conforming  them  to  it. 

9.  This  appears  from  the  nature  anddcfign  of  th»  ordinances 
and  duties,  which  God  hath  appointed,  as  means  cind  exprcf- 
jions  of  true  religion.  To 


142      RELIGION   CONSISTS    MUCH      Part  I. 

To  inftance  in  the  duty  of  prayer :  It  is  manifeft,  we  are 
not  appointed,  in  this  duty,  to  declare  God  s  perfections,  his 
majeity,  holinefs,  goodnefs,  and  allfufficiency,  and  our  own 
meannefs,  emptineis,  dependence,  and  unworthinefs,  and  our 
wants  and  defires,  to  inform  God  of  tbefe  things,  or  to  incline 
bis  heart,  and  prevail  with  him  to  be  willing  to  ihew  us  mer 
cy  ;  but  fuitably  to  affe6i  our  own  hearts  with  the  things  w« 
exprefs,  and  fo  to  prepare  us  to  receive  the  bleflings  we  afk. 
And  fiich  geftures,  and  manner  of  external  behaviour  in  the 
\vorfhip  of  God,  which  cuftom  has  made  to  be  fignifications 
of  humility  and  reverence,  can  be  of  no  further  ufe,  than  as 
they  have  fome  tendency  to  affecl  our  own  hearts,  or  the  hearts 
of  others. 

And  the  duty  of  Tinging  praifes  to  God,  feems  to  be  appoint 
ed  wholly  to  excite  and  exprefs  religious  affections.  No  other 
reafon  can  be  afligned,  why  we  fhould  exprefs  ourfelves  to  God 
in  verfe,  rather  than  in  profe,  and  do  it  with  mufic,  but  only, 
that  fuch  is  ;our  nature  and  frame,  that  thefe  things  have  a 
tendency  to  move  our  affections. 

The  fame  thing  appears  in  the  nature  and  defign  of  the 
facraments,  which  God  hath  appointed.  God  confidering  our 
frame,  hath  not  only  appointed  that  we  fhould  be  told  of  the 
great  things  .of  the  gofpel,  and  of  the  redemption  of  Chrifl,  and 
inflructed  in  them  by  his  word ;  but  alfo  that  they  fhould  be, 
as  it  were,  exhibited  to  our  view,  in  fenfible  reprefentadons,  in, 
the  facraments,  the  more  to  arTecl  us  with  them. 

And  the  impre  fling  divine  things  on  the  hearts  and  affec 
tions  of  men,  is  evidently  one  great  and  main  end  for  which 
God  has  ordained,  that  his  word  delivered  in  the  holy  fcrip- 
tures,  mould  be  opened,  applied,  and  fet  home  upon  men,  in 
preaching.  And  therefore  it  does  not  anfwer  the  aim  which 
God  had  in  this  inftitution,  merely  for  men  to  have  good  com 
mentaries  and  expofitions  on  the  fcripture,  and  other  good 
hooks  of  divinity  ;  becaufe,  although  thefe  may  tend,  as  well  as 
preaching,  to  give  men  a  good  doclrinal  or  fpeculative  under- 
(landing  of  the  things  of  the  word  of  God,  yet  they  have  not 
an  equal  tendency  to  imprefs  them  on  mens  hearts  and  affec 
tions,.  God  hath  appointed  a  particular,  and  lively  application 
of  his  word  to  men,  in  the  preaching  of  it,  as  a  fit  means  to 
affeft  fmnens  with  the  importance  of  the  things  of  religion, 
and  their  own  mifery,  and  neceflity  of  a  remedy,  and  the  glory 
and  fufiiciericy  of  a  remedy  provided  ;  and  to  llir  up  the  pure 

minds 


IN    HOLY    AFFECTIONS.  143 

minds  of  the  faints,  and  quicken  their  affeftions,  by  often 
bringing  the  great  things  of  religion  to  their  remembrance, 
and  letting  them  before  them  in  their  proper  colours,  though 
they  know  them,  and  have  been  fully  mftrutfed  in  them  already, 
2  Pet.  i.  12,  13.  And  particularly,  to  promote  thofe  two  af- 
feftions  in  them,  which  are  fpoken  of  in  the  text,  love  and  joy  : 
*'  Chrift  gave  fome,  apoftles  ;  and  feme,  prophets  ;  and  fbrne, 
•*  evangelifls  ;  and  fome,  paftors  arid  teachers ;  that  the  body 
"  of  Chrift  might  be  edified  in  love,"  Eph.  iv.  n,  12,  16.  The 
apoille,  in  inftrucYmg  and  counfelling  Timothy,  concerning  the 
work  of  the  miniftry,  informs  him,  that  the  great  end  of  that 
word  which  a  mmifter  is  to  preach,  is  love  or  charity ,  i  Tim. 
i.  3,  4,  £.  And  another  affeclion  which  God  has  appointed 
preaching  as  a  means  to  promote  in  the  faints,  is  joy  ;  and 
therefore  miniflers  are  called  helpers  of  their  joy,  ^  Cor.  i.  24* 

10.  It  is  an  evidence  that  true  religion,  or  holinefs  of  heart, 
lies  very  much  in  the  affeftion  of  the  "heart,  that  the  fcriptures 
place    the  fin  of  the  heart  very   much  in   hardnefs  of  heart, 
Thus  the  fcriptures  do  every  where.     It  was  hardnefs  of  heart, 
which  excited  grief  and  difpleafure  in  Chrift  towards  the  Jews, 
.Mark  iii.  5.  "  He  looked  round  about   on    them    with  anger, 
"  being  grieved  for  the  hardnefs  of  their  hearts."    It   is  from 
mens  having  fuch  a  heart  as  this,  that  they  treafure   up   wrath 
for  themfelves  ;  Rom,  ii.  5.  "  After  thy  hardnefs  and  imperil- 
•'  tent  heart,  treafureft  up  unto  thyfelf  wrath   againft  the   dav 
•;  of  wrath,  and  revelation  of  the  righteous  judgment  of  God.''7 
The  reafon  given  why  the  houfe  of  Ifrael  would  not  obey  God, 
was,    that  they  were  hard-hearted  ;  Ezek.  iii.  7.  "  But  the 
•'  houfe  of  Ifrael  will  not  hearken  unto  thee  ;  for  they  will  not 
"  hearken  unto  me  :  for  all  the  houfe  of  Ifrael    are  impudent 
"  and  hard-hearted."  The  wickednefs  of  that  perverfc   rebelli 
ous  generation  in  the  wildernefs,  is  afcribed  to  the  hardnefs  of 
their  hearts  ;  Pfal.  xcv.   7 — 10.  "To-day  if  ye  will  hear  my 
"  voice,  harden  not  your  heart,  as  in  the  provocation,  and  as 
"  in  the  day  of  temptation  in  the  wildernefs  ;  when  yonr  fa- 
11  thers  tempted  me,  proved   me,  and  law  my  work :    forty 
"  years  long  was  I  grieved  with  this  generation,  and  faid,  It 
"  is  a  people  that  do  err  in  their  heart,  &c." — This  is  fpoken 
of  as  what  prevented  Zedekiah's  turning  to  the  Lord,  2  Chron. 
•xxxvi.  13.  "  He  fliffened   his   ivck,  and   hardened   his  heart 
Jl  from  turning  to  the  Lord  God  of  Ifrael."  This  principle  is 

fpoken 


i44     &  £  L,  i  G  i  o  N     CONSISTS    MUCH     Part!. 

fpoken  of,  as  that  from  whence  men  are  without  the  fear  of 
God,  and  depart  from  God's  ways  :  If.  Ixiii.  17.  "  O  Lord, 
"  why  hall  thou  mads  us  to  err  from  thy  ways  ?  and  harden* 
"  ed  our  heart  from  thy  fear  ?"  And  meris  rejecting  Chrift, 
andoppofing  Chriftianity,  is  laid  to  this  principle;  A6ls  xix. 
9.  "  But  when  divers  were  hardened,  and  believed  not,  but 
*'  fpake  evil  of  that  way  before  the  multitude." — God's  leav 
ing  men  to  the  power  of  the  fin  and  corruption  of  the  heart, 
is  often  exprelled  by  God's  hardening  their  hearts  ;  Rom.  ix. 
18.  "  Therefore  hath  he  mercy  on  whom  he  will  have  mercv, 
"  and  whom  he  will,  hehardeneth."  John  xii.  40.  "  He  hath 
*'  blinded  their  minds,  and  hardened  their  hearts."  And  the 
apoftle  feems  to  fpeak  of  an  evil  heart,  that  departs  from  the 
living  God,  and  a  hard  heart,  as  the  fame  thing,  Heb.  iii.  8. 
*{  Harden  not  your  heart,  as  in  the  provocation,  &c."  verf.  12, 
13,  "  Take  heed,  brethren,  left  there  be  in  any  of  you  an  evil 
*'  heart  of  unbelief,  in  departing  from  the  living  God  :  but  ex- 
"  hort  one  another  daily  while  it  is  called,  To-day  ;  left  any 
<{  of  you  be  hardened  through  the  deceitfulnefs  of  fin."  And 
that  great  work  of  God  in  converfion,  which  confifts  in  deli 
vering  a  perfon  from  the  power  of  fin,  and  mortifying  corrup 
tion,  is  expreiled,  once  arid  again,  by  God's  "  taking  away 
"  the  heart  of  ftone,  and  giving  an  heart  of  fleih/'Ezek.  xi.  19. 
and  chap,  xxxvi.  26. 

Now,  by  a  hard  heart,  is  plainly  meant  an  unafTecled  heart, 
or  a  heart  not  eafy  to  be  moved  with  virtuous  affections,  like  a 
ftone,  infenfible,  ftupid,  unmoved,  and  hard  to  be  imprefied* 
Hence  the  hard  heart  is  called  a  Jlony  heart,  and  is  oppofed  to 
zv\  heart  of  flefli,  that  has  feeling,  and  is  fenfibly  touched  and 
moved.  We  read  in  fcripture  of  a  hard  heart,  and  a  tender 
heart  :  and  rloubtlefs  we  are  to  undeiftand  thefe,  as  contrary 
the  one  to  the  other.  But  what  is  a  tender  heart,  but  a  heart 
which  is  eafily  impreiTed  with  what  ought  to  affect  it  ?  God 
commends  Jofiah,  becaufe  his  heart  was  tender  :  2nd  it  is  evi 
dent  by  thofe  things  which  are  mentioned  as  expreilions  and 
evidences  of  this  tendernefs  of  heart,  that  by  his  heart  being; 
tender  is  meant,  his  heart  being  eafily  moved  with  religious 
and  pious  affeftion  ;  2  Kings  xxii.  19.  "  Becaufe  thine  heart 
"  was  tender,  and  thou  haft  humbled  thyfelf  before  the  Lord, 
**  when  thou  heardft  what  I  fpake  againft  this  place,  and 
"  againft  the  inhabitants  thereof,  that  they  fhould  become  a 
"  defolation  and  a  curfe,  and  hall  rent  thy  clothes,  and  wept 

"  before 


IN   HOLY   AFFECTIONS.  14,5 

**  before  me,  I  alfo  have  heard  thee,  faith  the  Lord."  And  this 
is  one  .thing,  wherein  it  is  neceffary  we  mould  become  as  little 
children,  in  ordtr  to  our  entering  into  the.  kingdom  of  God,  even 
that  we  mould  have  our  hearts  tender,  and  ean'ly  affected  and 
moved  in  fpi ritual  and  divine  things,  as  little  children  have  in 
other  things. 

It  is  very  plain  in  fome  places,  in  the  texts  themfelves,  that 
by  hardnefs  of  heart  is  meant  a  heart  void  of  affeclion.  So,  to 
fjgnify  the  oftrich's  being  without  natural  afrecHon  to  her 
young,  it  is  faid,  Job  xxxix.  16.  "  She  hardeneth  her  heart 
"  againit  her  young  ones,  as  though  they  were  not  hers."  So 
a  perfon  having  a  heart  unaffected  in  time  of  danger,  is  expref- 
fed  by  his  hardening  his  heart,  Prov.  xxviii.  14.  "  Happy  is 
*'  the  man  that  fearcth  alway  :  but  he  that  hardeneth  his  heart,, 
"  (hall  fall  into  mifchief." 

Now  therefore  fmceit  is  fo  plain,  that  by  a  hard  heart,  in 
fcripture,  is  meant  a  heart  dciluute  of  pious  affefcHons,  and 
fmce  alfo  the  fcriptures  do  fo  frequently  place  the  fin  and  cor 
ruption  of  the  heart  in  hardnefs  of  heart  ;  it  is  evident,  that 
the  grace  and  holinefs  of  the  heart,  on  the  contrary,  muft,  in  a 
great  meafure,  confift  in  its  having  pious  affettions,  and  being 
eafily  fufceptive  of  fuch  affe&ion.  Divines  are  generally 
agreed,  that  fin  radically  and  fundamentally  confifh  in  what  is 
negative,. -or  privative,  having  its  root  and  foundation  in  a 
privation  dr  want  of  holinefs.  And  therefore  undoubtedly,  it 
it  be  fo  that  fin  does  very  much  confilt  in  hardnefs  of  hear?, 
and  fo  in  the  want  of  pious  affections  of  heart,  holinefs  does 
confift  very  much  in  thvfe.  pioas  ajfcchons* 

I  am  far  from  fuppofmg  that  all  affeclions  do  fhew  a  tcrr.jr- 
heart  :  hatred,  anger,  va:in  glory,  and  other  felfifh  and  felf- 
exalting  affeftions,  may  greatly  prevail  in  the  hardeft  heart.- 
But  yet  it  is  evident,  that  hardnefs  of  heart,  and  tender nefs  of 
heart ,  are  exprefiions  that  relate  to  the  a(Fe6Hons  .of  the  heart, 
and  denote  the  heart's  being  Tufceptible  of,  or  fhut  up  agsinft, 
certain  affections ;  of  which  I  thai;  have  bccaiion  to  fpeak  more 
afterwards. 

Upon  the  whole,  I  think  it  clearly  and  abundantly  evident 
that  true  religion  lies  very  much  in1  the  arTeclions.  Not  that  I 
think  thefe  arguments  prove,  that  religion  in  the  hearts  of  the 
truly  godly,  is  ever  in  exaft  proportion  to  the  degree  of  affec 
tion,  and  prefent  emotion  of  the  mind  :  for  undoubtedly,  there 
is  much  affection  in  the  true  faints  which  is  not  ibiritual  ;  their 

T  religious 


146      RELIGION  CONSISTS  MT  treiH     Part  I. 

religious  affeclions  are  often  mixed  ;  all  is  not  from  grace, but 
much  from  nature.  And  though  the  afTeclions  have  not  their 
feat  in  the  body,  yet  the  conftitution  of  the  body  may  very 
much  contribute  to  the  prefent  emotion  of  the  mind.  And; 
the  degree  of  religion  is  rather  to  be  judged  of.  by  the  fixednefs 
and  ftrength  of  the  habit  that  is  exercifed  in  affection,  where 
by  holy  affeciion  is  habitual,  than  by  the  degree  of  the  prefent 
exercife  :  and  the  ftrength  of  that  habit  is  not  always  in  propor 
tion  to  outward  effects  and  manifeftations,  or  inward  effe6h, 
in  the  hurry  and  vehemence,  and  fudden  changes  of  the  courfe 
of  the  thoughts  of  the  mind.  But  yet  it  is  evident,  that  religion 
confifts  fo  much  in  afieftion,  as  that  without  holy  affection 
there  is  no  true  religion  :  and  no  light  in  the  underftanding  is 
good,  which  does  not  produce  holy  affeclion  in  the  heart  ;  no 
habit  or  principle  in  the  heart  is  good,  which  has  no  fuch  ex 
ercife  ;  and  no  external  fruit  is  good,  which  docs  not  proceed 
from  fuch  exercifes. 

Having  thus  confidered  the  evidence  of  the  propofition  laid 
down,  I  proceed  to  fome  inferences. 

i.  We  may  hence  learn  how  great  their  error  is,  who  arc' 
for  discarding  all  religious  affections,  as  having  nothing  folid' 
or  fubftantial  in  them. 

There  feems  to  be  too  much  of  a  difpofition  this  way,  pre 
vailing,  in  this  land  at  this  time.  Becaufe  many  wbcf,1*  in  the 
late  extraordinary  feafon,  appeared  to  have  great  religious  af- 
feftions,  did  not  manifeft  a  right  temper  of  mind,  and  run  into 
many  errors,  in'the  time  of  their  affection,  and  the  heat  of  their 
zeal ;  and  becaufe  the  high  affections  of  many  feem  to  be 
fo  foon  come  to  nothing,  and  fome  who  feemed  to  be  mightily 
raifed  arid  fwallowed  with  joy  and  zeal,  for  a  while,  feem  to 
have  returned  like  the  dog  to  his  vomit:  hence  religious  af- 
feftions  in  general  are  grown  out  of  credit  with  great  num 
bers,  as  though  true  religion  did  not  at  all  confift  in  them.- 
Thus  we  eafily  and  naturally  run  from  one  extreme  to  another. 
A  little  while  ago  we  were  in  the  other  extreme  ;  there  was  a 
prevalent  difpofition  to  look  upon  all  high  religious  affeclions 
as  eminent  exercifes  of  true  grace,  without  much  inquiiing  in 
to  the  nature  and  fource  of  thofe  affections,  and  the  manner  in 
which  they  arofe  :  if  perfons  did  but  appear  to  be  indeed  very 
much  moved  and  raifed,  fo  as  to  be  full  of  religious  talk,  and 
exprcfs  themfelves  with  great  warmth  and  earneftnefs,  and  to 

be 


I   N      H  O  L  Y     A  F  F  E  C  T  I  O  N  S.  147 

be  filled,  or  to  be  v.ry  full,  as  the  phrafes  were ;  it  was  too 
much  the  manner,  without  further  examination,  to  conclude 
fuch  perfons  were  full  of  the  Spirit  of  God,  and  had  eminerit 
experience  of  his  gracious  influences.  This  was  the  extreme 
which  was  prevailing  three  or  four  years  ago.  But  oflare,  in- 
i*ead  of  ejlee.ming  and  admiring  all  religious  affc&ioys,  without 
dijlm&ion,  it  is  a  thing  much  more  prevalent,  to  rtjeft  and  dif- 
card  all  without  diflirMion.  Herein  appears  the  fubtility  of  Sa 
tan.  While  he  faw  thztaffiffions  were  much  in  vogue,  know 
ing  the  greater  part  of  the  land  were  not  verfed  in  fuch  things, 
and  had  not  had  much  experience  of  great  religious  affcthons, 
to  enable  them  to  judge  well  of  them,  and  diitinguiih  between 
true  and  falfe ;  then  he  knew  he  could  beft  play  his  game,  by 
•fowing  tares  amongft  the  wheat,  and  mingling  falfe  ajf'sthons 
with  the  works  of  God's  Spirit:  he  knew 'this  to  be  a  likely 
way  to  delude  and  eternally  ruin  many  fouls,  and  greatly  to 
wound  religion  in  the  faints,  and  entangle  them  in  a  dreadful 
wildemefs,  and  by  and  by,  to  bring  all  religion  into  difrepute. 
But  now,  when  the  ill  confequences  of  thefe  fcdfe  affttlions 
appear,  arid  it  is  become  very  apparent,  that  fome  of  thofe  emo 
tions  which  made  a  glaring  (hew,  and  were  by  many  greatly- 
admired,  were  in  reality  nothing  ;  the  devil  fees  it  to  be  for  his 
intereft  to  go  another  way  to  work,  and  to  endeavor  to  his  ut- 
iru>ft  to  propagate  and  eftablim  a  perfuafion,  that  all  affections 
and  fenfible  emotions  of  the  mind,  in  things  of  religion,  are 
nothing  at  all  to  be  regarded,  but  are  rather  to  be  avoided,  and 
carefully  guarded  againft,  as  things  of  a  pernicious  tendency. 
This  he  knows  is  the  way  to  bring  all  religion  to  a  merelifelefs 
formality,  and  effectually  {hut  out  the  power  of  godlincfs,  and 
every  thing  which  is  fpiritual,  and  to  have  all  true  Cbriftianity 
turned  out  of  doors.  For  although  to  true  religion,  there  rnuft 
indeed  be  fomething  elfe  befides  affection  ;  yet  true  religion 
confilts  fo  much  in  the  afTeclions,  that  there  can  be  no  true  re 
ligion  without  them.  He  who  has  no  religious  affeclion,  is  ia 
a  ftate  of  fpiritual  death,  and  is  wholly  deihtute  of  ihe  power 
ful,  quickening,  faving  influences  of  the  Spirit  of  God  upon  Iris 
heart.  As  there  is  no  true  religion  where  there  is  nothing 
elfe  but  affection,  fo  there  is  no  true  religion  where' there  is  no 
religious  affttlion.  As  on  the  one  hand,  there  muft  be  light  in 
the  underitanding,  as  well  as  an  afecled  fervent  heart ;  where 
there  is  heat  without  light,  there  can  be  nothing  divine  or  hea 
venly  in  that  heart-:  fo  on  the  other  hand,  where  there 'is  a  kiad 

of 


148      RELIGION    CONSISTS    MUCH       Part  I. 

of  light  without  heat,^Jiead  ftored  with  notions  and  fpecula- 
tions,  with  a  cold  and  nnaffe6ted  heart,  there  can  be  nothing 
divine  in  that  light,  that  knowlege  is  no  true  fpiritual  know- 
lege  of  divine  things.  If.  the  great  things  of  religion  are 
rightly  underftood,  they  will  affect  the  heart.  The  reafonwhy 
men  are  not  affe&ed  by  fuch  infinitely  great,  important,  glo 
rious,  and  wonderful  things,  as  they  often  hear  and  read  of,  in 
the  word  of  God,  is  undoubtedly  becanfe  they  are  blind  ;  if 
they  were  not  fo,  it  would  be  impoffible,  and  utterly  inconfif- 
tent  with  human  nature,  that  their  hearts  iliould  be  otherwife, 
than  ftrongly  impreiled,  and  greatly  moved  by  fuch  things. 

This  manner  of  flighting  all  religious  affe&ions,  is  the  way 
exceedingly  to  harden  the  hearts  of  men,  and  to  encourage 
them  in  their  ftupidity  and  fenfeleflhefs,  and  to  keep  them  in 
a  (late  of  fpiritual  death  as  long  as  they  live,  .and  bring  them 
at  hit  to  death  eternal.  The  prevailing  prejudice  -againft  re 
ligious  ajfedions  at  this  day,  in  the  land,  is  apparently  of  aw 
ful  effect,  to  harden  the  hearts  of  fmners,  and  damp  the  graces 
of  many  of  the  faints,  and  itund  the  life  and  power  of  religion, 
and  preclude  the  effect  of  ordinances,  and  hold  us  down  in  a 
flate  of  dulncfs  and  apathy,  and  undoubtedly  caufes  many  per- 
fons  greatly  to  offend  God,  in  entertaining  mean  and  low 
thoughts  of  the  extraordinary  work  he  has  lately  wrought  in 
this  land. 

And  for  perfons  to  defpife  and  cry  down  all  religious  offcfti- 
ens,  is  the  way  to  (hut  all  religion  out  of  their  own  hearts,  and 
to  make  thorough  work  in  ruining  their  fouls. 

•  They  who  condemn  high  affections  in  others,  are  certainly 
not  likely  to  have  high  affections  themfelvcs.  And  let  it  be 
confidered,  that  they  who  have  but  little  religious  affection,  have 
certainly  but  little  religion.  And  they  who  condemn  others 
for  their  religious  afft&ions,  and  have  none  themfelves,  have 
no  religion. 

There  are  falfe  afafitGns,  and  there  are  true.  A  man's  hav 
ing  much  ajftdwn,  does  not  prove  th^t  he  has  any  true  religion  : 
but  if  he  has  no  affe.ftion,  it  proves  that  he  has  no  true  religion. 
The  right  way,  is  not  to  reject  all  affections,  nor  to  approve  all  ; 
but  to  diftinguiih  between  affections,  approving  fome,  and  re 
jecting  others  ;  feparating  between  the  wheat  and  the  chaff,  the 
gold  and  the  drofs,  the  precious  and  the  vile. 


2.  If  it  be  fo,  that  true  religion  lies  much  in  the  ajje 
hence  we  may  infer,  that  fuch  means  are  to  be  defired,  .as  have 

much 


IN    HOLY   AFFECTIONS.  149 

much  of  a  tendency  to  move  the  affeclions.  Such  books,  and 
fuch  a  way  of  preaching  the  word,  and  adminiftration  of  ordi 
nances,  and  fuch  a  way  of  worfeipping  God  in  prayer,  and 
finging  praifes,  is  much  to  be  defired,  as  has  a  tendency  deep 
ly  to  affeti  the' hearts  ot  thofe  who  attend  thefe  means. 

Such  a  kind  of  means  would  formerly  have  been  highly  ap 
proved  of,  and  applauded  by  the  generality  of  the  people  of  the 
land,  as  the  moil  excellent  and  profitable,  and  having  the  great- 
eil  tendency  to  promote  the  ends  of  the  means  of  grace.  But 
the  prevailing  talle  feems  of  late  ftrangely  to  be  altered  :  that 
pathetical  manner  of  praying  and  preaching,  which  would  for 
merly  have  been  admired  and  extolled,  and  that  for  this  reafon 
becaufe  it  had  fuch  a  tendency  to  move  the  affeclions,  now,  in 
great  multitudes,  immediately  excites  difguft,  and  moves  no 
other  affe6tions,  than  thofe  of  difpleafure  and  contempt. 

Perhaps,  formerly  the  generality  (at  leaft  of  the  common 
people)  were  in  the  extreme,  of  looking  too  much  to  an  affec 
tionate  addrefs,  in  public  performances  :  but  now,  a  very 
great  part  of  the  people  feem  to  have  gone  far  into  a  contrary 
extreme.  Indeed  there  may  be  fuch  means,  as  may  have  a 
great  tendency  to  ftir  up  the  paffions  of  weak  and  ignorant 
peribns,  and  yet  have  no  great  tendency  to  benefit  their  fouls  : 
for  though  they  may  have  a  tendency  to  excite  affeclions,  they 
may  have  little  or  none  to  excite  gracious  affections,  or  any 
affections  tending  to  grace.  But  undoubtedly,  jf  the  things  of 
religion,  in  the  means  ufed,  are  treated  according  to  their  na 
ture,  and  exhibited  truly,  fo  as  tends  to  convey  jufl  apprehen- 
fions,  and  a  right  judgment  -of  them  ;  the  more  they  have  a 
tendency  to  move  the  affe61ions,  the  better. 

3.  If  true  religion  lies  much  in  the  affeclions,  hence  we 
may  learn,  what  great  caufe  we  have  to  be  aihamed  and  con 
founded  before  God,  that  we  are  no  more  affecled  with  the 
great  things  of  religion.  It  appears  from  what  has  been  faid, 
that  this  arifes  from  our  having  fo  little  true  religion. 

God  has  given  to  mankind  jffeftions,  for  the  fame  purpofe 
which  he  has  given  all  the  faculties  and  principles  of  the  human 
foul  for,  viz.  that  they  might  be  fubfervient  to  man's  chief 
end,  and  the  great  bufmcfs  for  which  God  has  created  him, 
that  is,  the  bufmefs  of  religion.  And  yet  how  common  is  it 
among  mankind,  that  their  alfe&ions  are  much  more  exercifed 
and  engaged  in  other  matters,  than  in  religion  !  In  things 

which 


RELIGION    c  o  N  s  i  s T  s  M  u  c  n      Part  I. 

which  concern  mcns  worldly  int-erefl,  their  outward  delights, 
their  honour  and  reputation,  and  their  natural  relations,  they 
have  their  defires  eager,  their  appetites  vehement,  their  love 
>varrn  and  affectionate,  their  zeal  ardent ;  in  thefe  things  their 
hearts  are  tender  and  fenfible,  eafily  moved,  deeply  impreffed, 
much  concerned,  very  (enfibly  affected,  and  greatly  engaged  ; 
much  depreffed  with  grief  at  worldly  lofles,  and  highly  railed 
with  joy  at  worldly  fucceffes  and  profpeiity.  But  how  inferi- 
fible  and  unmoved  are  moil  men,  about  the  great  things  of  an 
other  world  !  how  dull  are  their  affe£nons  !  how  heavy  and  hard 
their  hearts  in  thefe  matters  !  here  their  love  is  cold,  their  de- 
fires  languid,  their  zeal  low,  .and  their  gratitude  fmall.  How 
they  can  fit  and  hear. of  the  infinite  height,  and  .depth,  and  length, 
?nd  breadth  of  the  love  of  God  in  Chrift  Jefus,  of  his  giving 
his  infinitely  dear  Son,  to  be  offered  up  a  facrifice  for  the  fins 
of  men,  and  o£  the  upparallelled  love  of  the  innocent,  holy  and 
tender  Lamb  of  God,  maniferled  in  his  dying  agonies,  his  bloo 
dy  fweat,  his  IOA^  and  bitter  cries,  and  bleeding  heart,  arid  all 
this  for  enemies,  to  redeem  them  from  deferved,  eternal  bur 
nings,  and  to  bring  to  unfpeakable  and  everlalting  joy  and  glory  ; 
arid  yet  be  cold,  and  heavy,  infenfible,  and  regardlefs  1  Where 
are  the  exercifes  of  our  affections  proper,  if  not  here  ?  what  is 
it  that  does  more  require  them?  and  what  can  be  a  fit  occafion 
of  tlieir  lively  and  vigorous  exercife,  if  riot  fuchanone  as  this  ? 
can  any  thing  he  fet  in  our  view,  greater  and  more  important  ? 
any  thing  more  wonderful  and  furprifmg  ?  or  more  nearly 
concerning  our  ipteneft  ?  Can  we  fuppofe  the  wife  Creator 
implanted  fuch  principles  in  the  human  nature  as  the  affections, 
to  be  of'ufe  to  us,  and  to  be  exercifed  on  certain  proper  occa- 
fions,  but  to  lie  ilill  on  fuch  an  occaiion  as  this  ?  can  any 
Chrii|ian,  who  believes  the  truth  of  thefe  things,  entertain  fuch 
thoughts  ? 

df  we  ought  ever  tto  exercife  our  affeclions  at  all,  and,  if  the 
Creator  has  not  .unwifely  eonftituted  the  human  nature,  in 
making  thefe  principles  a  part  of  it,  when  they  are  vain  angl 
u(elefs ;  then  they  ought  to  be  exercifed  about  thofe  objects 
which  are  moil  worthy  of  them.  But  is  there; any  thing,  which 
Cnriftians  can  find  in  heaven  or  earth,  fo  worthy  to  be  the  ob 
jects  oftljei^  admiration  and  love,  their  earned  and  longing  ce- 
fnes,  their  jippe,  and  their  rejoicing,  and  their  fervent  zeal,  as 
thofe  things  that  are  held  fonh  to  us  in  the  gofpel  of  Jefus 
Chnil  ?  in  which,  not  only  are  things  declared  rnofl  worthy  to 

affect 


IN    HOLY    AFFECTIONS'.  15* 

affect  us,  but  ttiey  are  exhibited  in  the  moft  affetling  manner. 
The  glory  and  beauty  of  the  bleffed  JEHOVAH,  which  is  molt 
worthy  in  itfelf,  to  be  the  object  of  our  admiration  and  love, 
is  there  exhibited  in  the  moft  affeciing  manner  that  can  be  con 
ceived  of,  as  it  appears  finning  in  all  ks  luftre,  in  the  face  of 
an  incarnate,  infinitely  loving,  meek,  compaffionate,  dying  Re 
deemer.  All  the  virtues  of  the  Lamb  of  God,  his  humility, 
patience,  meekncfs,  fubmiffion,  obedience,  love  and  compaf- 
fion,  are  exhibited  to  our  view,  in  a  manner  the  moft  tending 
to  move  our  affedlions,  of  any  that  can  be  imagined ;  as  they 
all  had  their  greateft  trial,  and  their  higheft  exercife,  and  fo 
their  brighteft  manifeftation,  when  he  was  in  the  moft  affeci 
ing  circumftances ;  even  when  he  was1  tinker  his  laft  fufferings, 
thofe  unutterable  and  unparallelled  fufferings,  he  endured,  from 
his  tender  love  and  pity  to  us.  There  alfo,  the  hateful  nature 
of  our  fins  is  rnanifeft'ed  in  the  moft  affecting  manner  poffible; 
as  we  fee  the  dreadful  effects  of  them,  in  what  our  Redeemer, 
who  undertook  to  anfwer  for  us,  fuffered  for  them.  And  there* 
we  have  the  moft  affeciing  rrianifeftaiions'O'f  God's  hatred  of  fin, 
and  his  wrath  and  juftice  in  punching  it;  as  we  fee  his  juftice 
in  the  ftricinefs  and  iriflexiblenefs  of  it,  and  his  wrath  in  its' 
terriblenefs,  in  fo  dreadfully  punifliing  our*  fins,  in  one  wht> 
was  infinitely  dear  to  him,  and  loving  to  us.  So  has  God  dif- 
pofed  things,  in  the'  affair  of  our  redemption,  and  in  his  glo 
rious  difpenfations,  revealed  to  us  in  the  gofpel,  as  though 
every  thing  were  purpofely  contrived  in  fuch  a  manner,  as  to 
have  the  greateft  poflible  tendency  to  reach  our  hearts  in'  the 
moft  tender  part,  and  move  our  affections  moft  fenfibly  and 
ftrongty.  How  great  caufe  have  we  therefore  to  be 
to  the  duft,  that  we  arc  no  more  affected  ! 


PART 


r  52  WHAT    A  R  E    N-  o    S  i  G  N  s        Part  1 1, 


PART      II. 

Shewing  what  are  no  certain  Signs  that  religi 
ous  Affeffions  are  truly  gracious,  or  that 
they  are  not. 

IF  any  one,  on  the  reading  of  what  has  been  juft  now  faid, 
is  ready  to  acquit  himfelf,  and  fay,  "  lam  not  one  of  thofe 
**  who  have  no  religfbus  affeclions  ;  I  am  often  greatly  moved 
««  with  the  confideration  of  the  great  things  of  religion;"  let 
him  not  content  himfelf  with  this,  that  he  has  religious  affec 
tions  :  for,  as  was  obferved  before,  as  we  ought  not  to  reject 
and  condemn  all  affeclions,  as  though  true  religion  did  not  at 
all  confift  in  affeftion  ;  fo,  on  the  other  hand,  we  ought  riot  to 
approve  of  all,  as  though  every  one  that  wras  religiouOy  affecled 
had  true  grace,  and  was  therein  the  fubjecl:  of  the  faying  in 
fluences  of  the  Spirit  of  God  :  and  that  therefore  the  right  way 
is  to  diftinguifh  among  religious  affeclions,  between  one  fort 
and  another.  Therefore  let  us  now  endeavour  to  do  this :  and 
in  order  to  it,  I  would  do  two  things. 

I.  I  would  mention  fome  things,  which  are  no  figns  one 
ivav  or  the  other,  either  that  affections  are  fuch    as   true  reli 
gion  confifts  in,  or  that  they  are  otherwife  ;  that  we   may  be 
guarded  againlt  judging  of  affeclions  by  falfe  figns. 

II.  I  would  obferve  fome    things,  wherein    thofe  affeclions 
which  are  fpiritual  and  gracious,  differ  from  thofe   which    arc 
not  fo,  and  may  be  diitinguifhed  and  known. 

FIRST,  I  would  take  notice  of  fome  things,  which  are  no 
figns  that  affections  are  gracious,  or  that  they  are  not. 

I.  It  is  no  fign  one  way  or  the  other,  that  religious  affeclions 
are  very  great,  or  raifcd  .very  high. 

Some  are  ready  to  condemn  all  high  affeclions  :  if  perfons 
appear  to  have  their  religious  affeclions  raifed  to  an  extraordi 
nary 


TO    DISTINGUISH     AFFECTIONS.       153 

ttary  pitcbj  they  are  prejudiced  againft  them,  and  determine 
that  they  are  delufions,  without  further  inquiry.  But  if  it  be 
as  has  been  proved,  that  true  religion  lies  very  much  in  religi 
ous  affections,  then  it  follows,  that  if  there  be  a  great  deal  of 
true  religion,  there  will  be  great  religious  affeclioris  ;  if  true 
religion  in  tire  hearts  of  men  be  raifed  to  a  great  height,  divine 
and  holy  affections  will  be  raifed  to  a  great  height. 

Love  is  an  affection  ;  but  will  any  Chriftian  fay,  men  ought 
not  to  love  God  and  Jefus   Chrift  in  a  Jiigh  degree  ?  and  will 
any  fay,  we  ought  not  to  have  a  very  great  hatred  of  fin,  and  a 
very  deep  forrow  for  it  ?  or  that  we  ought  not  to    exercife  a 
high  degree  of  gratitude  to  God,  for  the  mercies  we  receive  of 
him,  and  the  great  things  he  has  done  for  the  falvation  of  fallen 
men  ?  or  that  we  mould  not  have  very  great  and  ftrong  defireS 
after  God  and  holinefs  ?   Is  there  any  who  will  profefs,  that  his 
affetlions  in  religion  are  great  enough  ;  and  will  fay,  "  I  have 
"  no  caufe  to  be  humbled,  that  I  am  no  more  affected  with  the 
"  things  of  religion  than  I  am  ;  I  have  no  reafon  to  be  afhamed, 
"  that  I  have  no  greater  exercifes  of  love  to  God,  and  forrow 
"  for  fin,  andgratitude  for  the  mercies  which  1  have  received?" 
Who  is  there  that  will  go   and    blefs  God,  that  he   is  affeBed 
enough  with  what  he  has  read  and  heard  of  the  wonderful  love 
of  God  to  worms  and  rebels,  in  giving  his  only  begotten  Son 
to  die  for  them,  and  of  the  dying  love  of  Chrift  ;  and  will  pray 
that  he  may  not  be  affefted    with   them   in  any  higher  degree^ 
becaufe   high  affe6t.ions    are  improper,    and    very    unlovely  in 
Chriftians,  being  enthufiaflical,  and  ruinous  to   true  religion  ? 
Our  text  plainly  fpeaks  of  great  and  high  affections,  when  it 
fpeaks  of  rejoicing  -with  joy  unjpeakable,  and  full  of  glory  :  here 
the  mod  Superlative  exprefhons  are  ufed,  \vnich   language  will 
afford.  And  thefctiptures  often  require  us  to  exercife  very  high 
affeftions  :  thus  in  the  firft  and  grea?  comiianolment  of  the  law, 
there  is  an  accumulation  of  expreffions,  as  though  words  were 
wanting  to  exprefs  the  degree  in  which  we  ought  to  love  God ; 
Thoujtialt  love,  the  Lord  thy  God  with  all  thy   kcurt,  with,  ail 
thy  foal,  with  all  thy  mind,  ai:d  with  all  thy  jlrtngtk.  So  the 
faints  are  called  upon  to  exercife  high  degrees  ot'  joy  :  "  Rejoice 
(fays  Chrift  to  his  difciples,}  and  be  exceeding  glad,'-  Matth.  v 
12.  So  it  is  fa  id,  Pfal.  Ixviii.  3.  "  Let  the  righteous   be  glan 
"  let  them   rejoice    before  God  :  yea,  let   them    exceedingh 
*'  rejoice/'    So  in  the  fame  book  of  Ffylrns,  the  faints  are  of 
ten  called  upon  tojkoutfotjty  ;  and  in  Luke  vi,  23.  to  "  leap 

U  "  for 


154  WHAT    ARE    NO    SIGNS         Part  II. 

"  for  joy."  So  they  are  abundantly  called  upon  to  exercife 
hi^h  degrees  of  gratitude  for  mercies,  to  praife  God  with  all 
their  hearts,  with  heaits  lifted  up  in  the  ways  of  the  Lord,  and 
ther  fouls  magnifying  the  Lord,  finging  his  praifes,  talking  of 
his  wond^rous  works,  declaring  his  doings,  &c. 

And  we  find  the  moft  eminent  faints  in  fcripture  often  pro- 
feffing  high  affections.  Thus  the  pfalmift  Jpeaks  of  his  love, 
as  if  it  were  unfpeakable  ;  Pfal.  cxix.  97.  "  O  how  love  I  thy 
"  law  !"  fo  he  exprefTes  a  great  degree  of  hatred  of  fin  ;  Pfal. 
cxxxix.  21,22.  "  Do  not  I  hate  them,  O  Lord,  that  hate 
"  thee  ?  and  am  not  I  grieved  with  them  that  rife  up  againft 
"  thee  ?  I  hate  them  with  perfect  hatred."  He  alfo  exprefles 
a  high  degree  of  forrow  for  fin  :  he  fpeaks  of  his  fins  going 
ever  his  head,  as  an  heavy  burden,  that  was  too  heavy  jot  him  ; 
and  of  his  roaring  all  the  day,  and  his  mot/lure's  being  turned 
into  the  drought  oj  fummer,  and  his  bones  being  as  it  were  bro 
ken  with  forrow.  So  he  often  expreffes  great  degrees  of  fpiritual 
defires,  in  a  multitude  of  the  firongeft  expreflions  which  can 
be  conceived  of  ;  fuch  a?  his  longing,  his  /ours  thirfting  as- a 
dry  and  thirfty  land  where  no  water  is,  his  panting,  his  fejh 
and  heart  crying  out,  his  foul's  breaking  for  the  longing  it  hath^ 
Sec.  He  expreffes  the  exercifes  of  great  and  extreme  grief 
for.  the  fins  of  others,  Pfal.  cxix.  136.  '*  Rivers  of  water  run 
•*  down  mine  eyes,  becaufe  they  keep  not  thy  law."  And  verf. 
53.  "  Horror  hath  taken  hold  upon  me,  becaufe  of  the  wicked 
«'  that  forfake  thy  law."  He  expreffes  high  exercifes  of  joy, 
Pfal.  xxi.  I.  "  The  king  mall  joy  in  thy  ftrength,  and  in  thy 
•*  falvation  how  greatly  {hall  he  rejoice  !"  Pfal.lxxi.  23.  "  My 
**  lips  fhall  greatly  rejoice,  when  I  (ing  unto  thee."  Pfal.  Ixiii. 
3,  4,  ,5,  6,  7.  "  Becaufe  thy  lovino;  kindnefs  is  better  than  life  : 
"  my  lips  fhall  praife  thee.  Thus  will  I  blefsthee,  while  I  live  : 
"  I  will  lift  up  my  hands  in  thy  name.  My  foul  fhall  be  fatis- 
"  fied  as  with  marrow  and  fatnefs  ;  and  my  mouth  fhall  praife 
"  thee  with  joyful  lips  :  when  I  remember  thee  upon  my  bed, 
"  and  meditate  on  thee  in  the  nisht-watcbes.  Becaufe  thou 

O 

«'  haft  been  my  help  ;  therefore'  in  the  fhadow  of  thy  wings 
"  will  I  rejoice." 

The  apoftle  Paul  exprefles  high  exercifes  of  affeclion.  Thus 

he  exprefles    the    exercifes  of   pity    and  concern  for    others 

ood,  even  to  anguifli  oj heart;  a  great, fervent  and  abundant 

.1  ve,  and  tarneft   and  longing  defires,   and   exceeding  joy;  and 

fpeaks  of  the  exultation  and  triumphs  of  his  foul,  and  his  earueft 

expedition 


TO   DISTINGU  i.  SH  AFFECTIONS.     155 

on  and  hope,  and  his  abundant  tears,  and  the  travails 
of  hi$  foul,  in  pity,  grief,  earner}  defires,  godly  jealoufy,  and 
fervent  zeal,  in  many  places  that  have  been  cited  already,  and 
which  therefore  I  need  not  repeat.  John  the  Baptifl  exprefled 
"  great  joy,"  John  iii.  39.  Thofe  bleffed  women  that  anointed 
the  body  of  Jefus,  are  reprefented  as  in  a  very  high  exercife 
of  religious  affecYion,  on  occafion  of  Chrift's  refurre&ion  ; 
Matth.  xxviii.  8.  "  And  they  departed  from  the  ft^pulchre,  with 
"  fear  and  great  joy." 

It  is  often  foretold  of  the  church  of  God,  in  her  future  happy 
feafons  here  on  earth,  that  they  lhall  exceedingly  rejoice  ;  Pfal. 
Ixxxix.  i£,  16.  "  They  mall  walk,  O  Lord,  in  the  light  of 
"  thy  countenance.  In  thy  name  (hall  they  rejoice  all  the  day  ; 
"  and  in  thy  righteoufnefs  mall  they  be  exalted.'*  Zech.  ix.  9. 
"  Rejoice  greatly,  O  daughter  of  Zion  ;  fhout,  O  daughter 
"  of  Jerufalem  :'  behold,  thy  King  cometh,  &c."  The  fame 
is  reprefented  in  innumerable  other  places.  And  becaufe  high 
degrees  of  joy  are  the  proper  and  genuine  fruits  of  the  gofpel 
of  Chrift,  therefore  the  angel  calls  this  gofa]t.g(H>d itdings  of 
great  joy,  thatjliould  be  to  all  people. 

The  faints  and  angels  in  heaven,  that  have  religion  in  its 
higheft  perfection,  are  exceedingly  affecled  with  what  they 
behold  and  contemplate  of  God's  perfections  and  works.  They 
are  all  as  a  pure  heavenly  flame  of  fire,  in  their  love,  and  in 
the  greatriefs  and  ftrength  of  their  joy  and  gratitude  :  their 
praifes  are  reprefented,  as  the  voice  of  many  waters,  and  as  the 
voice  of  a  great  thunder.  Now  the  only  reafon  why  their  af- 
feftions  are  fo  much  higher  than  the  holy  affe£lions  of  faints 
on  earth,  is,  they  fee  the  things  they  are  affecled  by,  more  ac 
cording  to  their  truth,  and  have  their  aMeclions  more  conform 
ed  to  the  nature  of  things.  And  therefore,  if  religious  affec 
tions  in  men  here  below,  are  but  of  the  fame  nature  and  kind 
with  theirs,  the  higher  they  are,  and  the  nearer  they  are  to 
theirs  in  degree,  the  better  ;  becaufe  therein  they  will  be  fo 
much  the  more  conformed  to  truth,  as  theirs  are. 

From  thefe  things  it  certainly  appears,  that  religious  affec 
tions  being  in  a  very  high  degree,  is  no  evidence  that  they  are 
not  fuch  as  have  the  nature  of  true  religion.  Therefore  they 
do  greatly  err,  who  condemn  perfons  as  eruhufiafts,  merely  be 
caufe  their  affeclions  are  very  high. 

And  on  the  other  hand,  it  is  no  evidence  that  religious  affec 
tions  are  of  a  fpiiitual  and  gracious,  naturc^becaufethey  are  greas. 

It 


156  WHAT    ARE    NO    SIGNS         Part  II. 

Jt  is  very  manifeft  by  the  holy  fcripturc,  our  fure  and  infalli 
ble  rule  to  judge  of  things  of  this  nature,  that  there  are  religi 
ous  affe6Horis  which  are  very  high,  tliat    are   not   f  pi  ritual  and 
favmg.     The  apoille  Paul  fv/eaks  of  affections    in   the    Gala- 
tians,  which  had  been  exceedingly  elevated,  and  which  yet  he 
manifeilly  fpeaks  of,  as  fearing  that  they  were  vain,   and    had 
come  to  nothing,  Gal.  iv.  15.  "  Where  is  the  bleffednefs  you 
**  fpake  of?  for  I  bear  you  record,  that   if  it  had  been  poffi- 
•'  ble,  you  would  have  plucked  out  your  own  eyes,   and  have 
«•  given  them  to  me."     And  in  the    nthverfe    he  tells  them, 
*'  he  was  afraid  of  them,  left  he  had  bellowed  upon   them  la- 
"  hour  in  vain,"  So  the  children  of  Ifrael  were  greatly  affec 
ted  with  God's  mercy  to  them,  when  they  had  feen  how  won 
derfully  he  wrought  for  them  at  the  Red  fea,  where  (hey  Jang 
God's  praife;  though  they    foon  forgat    his  works.     So   they 
were  greatly  affected  again,  at  mount    Sinai,  when    they   law 
the  marvellous  manifeiiations  God  made  of  himfelf  there  ;  and 
feemed  mightily  engaged  in  their  minds,  and  with  great  for- 
wardnefs  made  anfwer,  when  God  propofed  his  holy  covenant 
to  them,  faying,  All  that  the  Lord  hatli  fpoken  wilt  we  do,  and 
l)e  obedient.     But  how  foon  was  there   an  endtoal!  this  mighty 
forwardnefs  and  engagednefs  of  affection  ?  how  quickly  were 
they  turned  afide    after   other    Gods,    rejoicing   and  fhoming 
around  their  golden  calf  ?    So  great  multitudes   who   were  af 
fected  with  the  miracle  of  railing  Lazarus  from  the  dead,  were 
elevated  to  a  high  degree,  and  made  a  mighty  ado,  when  Jefus 
prefently  after  entered  into  Jerufalem,  exceedingly   magnify 
ing  Chrift,  as  though  the  ground  were  not  good  enough    for 
the  afs  he  rode  to  tread  upon  ;  and  therefore  cut  down  branches 
pf  palm-trees,  and  {Irawed  them  in  the  way  ;  yea,    pulled    off 
their  garments,  and  fpread  them  in  the  way  ;  and    cried   with 
loud  voices,  Hofanna  to  the  Jon  of  David,  biffed  is  he  that  com* 
eihm  the  namsof  the  Laid,  ho/dnnah  in   the  highejt  ;  fo  as  to. 
make  the  whole  city    rin^  again,  and  put  all   into   an  uproar. 
We  learn  by  the  evangeliil  John,  that  the  reafon  why  the  peo 
ple  made  this  ado,  was    becaufe  they  were    affected  with    th$. 
miracle  ofraifing  Lazarus,  John  xii.  18.  Here  was  a  vaftmuk' 
titude  crying  Hd/annaon  this  occafion,  fo  that  it  gave  occafion 
to  thePharifees  to  fay,  "  Behold,  the  world  is  gone  afser  hiu," 
John  xii.   19  ;  but  Chrift  had  at  that  time  but  few   true    difci- 
ples.     And  how  quickly  was  this  ado  at  an  end  ?  all  of   this 
nature  is  quelled  a:d  vlcati,  when  this  Jeius  Hands  bound,  witi> 

a 


TO    DISTINGUISH    AFFECTIONS.       157 

a  mock  robe  and  a  crown  of  (horns,  to  be  derided,  fpit  upon, 
fcourged,  condemned,  and  executed.  Indeed  there  was  a  great 
and  loud  outcry  concerning  him,  among  the  multitude  then, 
as  well  as  before  ;  but  of  a  very  different  kind  :  it  is  not  then, 
Ho/iinna,  hojanhat  but  Crucify^  crucify. 

And  it  is  the  concurring  voice  of  ail  orthodox  divines,  that 
there  may  be  religious  affections,  which  are  railed  to  a  very 
high  degiee,  and  yet  there  be  nothing  of  true  religion.* 

II.  It  is  no  fign  that  affections  have  the  nature  of  true  reli 
gion,  or  that  they  have  not^  that  they  have  great  effects  on  the 
*  body. 

All  affections  whatsoever,  have   in  fome  refpect  or  degree, 
an  effect  on  the  body.     As  was  obferved  before,  fuch  is  our 
nature,  and  fuch  are  the  laws  of  union  of  foul  and  body,  that 
the  mind  can  have  no  lively  or  vigorous  exercife,  without  fome 
effect  upon  the  body.     So  {object  is  the  body  to  the  mind,  and 
fo  much  do  its  fluids,  efpecially  the  animal  fpirits,  attend  the 
motions  and  exercifes  of  the  mind,  that  there  cannot  be  fo 
much  as  an    intenfe  thought,  without   an  effect  upon  them. 
Yea  it  is  queftionable,  whether  an  Unbodied  foul  ever  fo   much 
as  thinks  one  thought,  or  lias  any  exercife  at  all,  but  that  there 
is  fome  corresponding  motion  or  alteration  of  motion,  in  fome 
degree,  of  the  fluids,   in  fome  part  of  the  body.     But  univer- 
fal  experience  {hews,  that  the  exercife  of  the    affections  have 
in  a  fpecial  manner  a  tendency  to   fome  fenfible  effect  upon 
the  body.     .And  if  this  be  fo,  that  all  affections  have  fome  ef 
fect  on  the  body,  we  may  then  well  fuppofe,  the  greater  thofe  af 
fections  be,  and  the  more  vigorous  their  exercife,  (other  cir- 
cumftances  being  equal)  the  greater  will  be  the  effect  on  the 
body.     Hence  it  is  not  to  be  wondered  at,  that  veiy  great  and 
ftrong  exercifes  of  the  affections  mould  have  great  effects  on  the 
body.     Ancl  therefore,  ieeing  there  are  very  great  affections, 
both  common  and   fpiritual ;  hence  it  is  not  to  be  wondered 
at,  that  great  effects  on  the  body  mould  arife  from  both  thefe 
kinds  of  affections.     And  confequently  thefe  effects  are   no 
figns  that  the  affections  they  arife  from,  are  of  one  kind  or 
the  other. 

Great  effects  on  the  body  certainly  are  no  fure  evidences  that 
affections  are  fpiritual  ;  for  we  fee  that  fuch  effects  oftentimes 
arife  from  great  affections  about  temporal  things,  and  when  re 
ligion  is.  no  way  concerned  in  them.  And  if  great  affections 

about 

?:"  Mr.  Stoddard  obferves,  "  That  common  affections  are  forne* 
ff  times  ftronger  thin  fa  viug."  CM  tie  ;o  Cb  rjl,  P.  21, 


1^8  WHAT    ARE    NO    SIGNS          Part  II. 

about  fecular  things,  that  are  purely  natural,  may  have  thefe 
effects,  I  know  not  by  what  rule  we  mould  determine,  that 
high  affeclions  about  religious  things,  which  arife  in  like  manner 
from  nature,  cannot  have  the  like  effect. 

Nor  on  the  other  hand,  do  I  know  of  any  rule  any  have  to 
determine,  that  gracious  and  holy  affections,  when  railed  as 
high  as  any  natural  affections,  and  have  equally  ftrong  and  vi 
gorous  exercifes,  cannot  have  a  £;reat  effe6t  on  the  body.  No 
fuch  rule  can  be  drawn  from  reafon :  I  know  of  no  reafon,  why 
a  being  affecled  with  a  view  of  God's  glory  fhould  not  caufe 
the  body  to  faint,  as  well  as  being  affected  with  a  view  of  So 
lomon's  glory-  And  no  fuch  rule  has  as  yet  been  produced 
from  the  fcripture :  none  has  ever  been  found  in  all  the  late 
controversies  which  have  been  about  things  of  this  nature. 
There  is  a  great  power  in  fpiritual  affeclions :  we  read  of  the 
power  which  worketh  in  Chriftians,*  and  of  the  Spirit  of  God 
being  in  them,  as  the  Spirit  of  power, t.  and  of  the  effectual 
working  x)f  his  power  in  them,!  yea,  of  the  working  of  God's 
mighty  power  in  them.||  But  man's  nature  is  weak  :  flefh 
and  blood  are  reprefented  in  fcripturc  as  exceeding  weak  ;  and 
particularly  with  refpe6t  to  its  unfitnefs  for  great  fpiritual  and 
heavenly  operations  and  exercifes,  Matthew  xxvi.  41.  i  Cor. 
xv.  43.  and  50.  The  text  we  are  upon  fpeaks  of  joy  unjpeak- 
able,  and  fall  of  glory.  And  who  that  considers  wliat  man's  na 
ture  is,  and  what  the  nature  of  the  affeclions  are,  can  reafon- 
ably  doubt  but  that  inch  unutterable  arid  glorious  joys,  may  be 
too  great  and  mighty  for  weak  dud  and  allies,  fo  as  to  be  con- 
fidera'oly  overbearing  to  it  ?  It  is  evident  by  the  fcripture,  that 
true  divine  difcoveries,  or  ideas  of  God's  glory,  when  given  in 
a  great  degree,  have  a  tendency,  by  affecling  the  mind,  to 
overbear  the  body  ;  becaufe  the  fcripture  teaches  us  often,  that 
if  thefe  ideas  or  views  ihould  be  given  to  fuch  a  degree,  as  they 
are  given  in  heaven,  the  weak  frame  of  the  body  could  not 
fubfiit  under  it,  and  that  no  man  can,  in  that  manner,  fee  God 
and  live.  The  knowlege  which  the  faints  have  of  God's  beau 
ty  and  glory  in  this  world,  and  thofe  holy  affections  that 
arife  from  it,  are  of  the  fame  nature  and  kind  with  what  the 
faints  are  the  fubjccls  of  in  heaven,  differing  only  in  degree 
and  circumftances :  what  God  gives  them  here,  is  a  foretafte 
of  heavenly  happinefs,  and  an  earned  of  their  future  inheritance. 
And  who  (hall  limit  God  in  his  giving  this  earned,  or  fay  he 
jfhall  give  fo  much  of  the  inheritance,  iuch  a  part  of  the  future 

reward, 

*  Eph,  iii.  7.       f  2  TinuL  7.       {  Eph.  iii.  7.  20.        ||  Eph.i.  19* 


TO  DISTINGUISH  AFFECTIONS.     159 

reward,  as  an  earned  of  the  whole,  and  no  more  ?  And 
feeing  God  has  taught  us  in  his  word,  that  the  whole  reward 
is  fuch,  that  it  would  at  once  deftroy  the  body,  is  it  not  too 
bold  a  thing  for  us,  fo  to  fet  bounds  to  the  fovereign  God,  as 
to  fay,  that  in  giving  the  earned  of  this  reward  in  this  world, 
he  (hall  never  give  fo  much  of  it,  as  in  the  leaft  to  diminim. 
the  ftrength  of  the  body,  when  God  has  no  where  thus  limited 
hiinfelf  ? 

The  pfalmift  fpeaking  of  vehement  religious  affections  he 
had,  fpeaks  of  an  effect  in  his  flefh  or  body,  beiides  what  was 
in  his  foul,  expreily  diftingtiiming  one  from  the  other,  onc& 
and  again,  Pfal.  Ixxxiv.  2.  "  My  foul  longcth,  yea,  even  fainteth. 
"  for  the  courts  of  the  Lord:  my  heart  and  myjjle/h  crieth  out 
"  for  the  living  God."  Here  is  a  plain  diitin6lion  between  the 
heart  and  the  flefh,  as  being  each  affected.  So  Pfal.  Ixiii.  I. 
"  My  foul  thirfteth  for  thee,  my  rlefh  longeth  for  thee  in  a  dry 
"  and  thirfty  land,  where  no  water  is."  Here  alfois  an  evident 
deiigned  diltinction  between  the  foul  and  the  fleih. 

The  prophet  Habakkuk  fpeaks  of  his  body's  being  overborn, 
by  a  fenfe  of  the  majefty  of  God,  Hab.  iii.  16.  "  When  I 
**  heard,  my  belly  trembled  :  my  lips  quivered  at  the  voice  : 
44  rottennefs  entered  into  my  bones,  and  I  trembled  in  myfelf." 
So  the  pfalmift  fpeaks  exprefly  of  his  fleih  trembling,  Pfal.  cxix, 
120.  "  My  fleih  trembleth  for  fear  of  thee." 

That  fuch  ideas  of  God's  glory,  as  are  fometimes  given  in 
I  this  world,  have  a  tendency  to  overbear  the  body,  is  evident, 
becaufe  the  fcripture  gives  us  an  account,  that  this  has  fome 
times  actually  been  the  effecl  of  thofe  external  manifeftations 
God  has  made  of  himfelf,  to  fome  of  the  faints,  which  were  made 
to  that  end,  viz.  to  give  them  an  idea  of  God's  majefty  and 
glory.  Such  inftances  we  have  in  the  prophet  Daniel,  and  the 
apoftle  John.  Daniel  giving  an  account  of  an  external  repre- 
fentation  of  the  glory  of  Chriii:,  fays,  Dan.  x.  8.  "  And  there 
"  remained  no  ftrength  in  me;  for  my  comelinefs  was  turned 
"  into  corruption,  and  I  retained  no  ftrength.*!  And  the  apoille 
John  giving  an  account  of  a  like  manifeftation  made  to  him, 
fays,  Rev.  i.  17.  "  And  when  I  faw  him,  I  fell  at  his  feet  as 
"  dead."  It  is  in  vain  to  fay  here,  thefe  were  only  external 
manifeftations  or  fymbols  of  the  glory  of  Chrift,  which  thefe 
faints  beheld :  for  though  it  be  true,  that  they  were  outward 
representations  of  Chriit's  glory,  which  they  beheld  with  their 
bodily  eyes ;  yet  the  end  and  ufe  of  tlicfe  external  fymbols  or 
reprefentations,  was  to  give  to  thefe  prophets  an  idea  of  the 

thing 


i6o  WHAT    ARE    NO    SIG&S        Part  If, 

thing  reprefented,  and  that  was  the  true  divine  glory  and  ma- 
jelly  of  Chrift,  which  is  his  fpiritual  glory ;  they  were  made 
ufe  of  only  as  fignifications  of  this  fpiritual  glory,  and  thus  un 
doubtedly  they  received  them,  and  improved  tnem,   and  were 
affe6t,ed  by  them.  According  to  the  end  for  which  God  intend 
ed  thefe  outward  %ns,  they  received  by  them  a  great  and  lively 
apprehenfionof  the  real  glory  and  inajefly  of  God's  nature,  which  . 
they  were  figns  of;  and  thus  were  greatly  affecled,  their  fouls 
fwallowed  up,  and  their  bodies  overborn.     And  I  think,  they  ; 
are  very  bold  and  daring,  who  will   fay  God  cannot,  or  {hall 
not  give   the  like   clear  and  affefting  ideas  and  apprehenfions 
of  the  fame  real  glory  and  rnajefiy  of  his  nature,  to  none  of 
his  faints,  without  the  intervention  of  any  fuch  external  ma- 
dows  of  it. 

Before  I  leave  this  head,  I  would  farther  ohferve,  that  it  is] 
plain  the  fcripture  often  makes  ufe  of  bodily  efTecls,  to  exprefs 
the  flrength  of  holy  and  fpiritual  affeclions ;  fuch  as  titm^ 
blingi*  groaning,  t  being  fick^  ||  crying  out,  i  panting,  k  and 
fainting.  **  Npw  if  it  be  fuppofed,  that  thefe  are  only  figu 
rative  exprefiions,  to  reprefent  the  degree  of  affeclion  ;  yet  I 
hopeall  will  allow,  that  they  are  fit  and  fui table  figures  to  repre- ; 
fent  the  high  degree  of  thofe  fpiritual  afleclions,  which  the; 
Spirit  of  G6d  makes  ufe  of  them  to  reprefent  :  which  I  do 
BOt  fee  how  they  would  be,  if  thofe  fpiritual  affeclions,  let  them 
be  in  never  fo  high  a  degree,  have  no  tendency  to  any  fuch 
things  ;  but  that  on  the  contrary,  they  are  the  proper  effefts, 
and  fad  tokens  of  falfe  affections,  and  the  delufion  of  the  devil, 
I  cannot  think,  God  would  commonly  make  ufe  of  things 
which  are  very  alien  from  fpiritual  affcftions,  and  are  ftirewd 
marks  of  the  hand  of  Sa*an,  and  fmell  frrong  of  the  bottornlefs 
pit,  as  beautiful  figures,  reprefent  the  high  degree  of  holy  and 
heavenly  affections. 

III.  It  is  no  fign  that  afTeftions  are  truly  gracious  afTeclions.- 
or  that  they  are  not,  that  they  caufe  thofe  who  have  them,  to 
be  fluent,  fervent  and  abundant,  in  talking  of  the  things  of 
religion. 

There 


. 


*  Pfal.  cxix.  120.  Ezra  ix.  4.  If.  Ixvi.  2,  £.  Hab.  h'L  r 
i  Rom.  viii.  26.  |j  Cant.  ii.  5.  and  v.  8.  t  PfaL  Ixxxiv.  2,  §  PiaL 
xxxviii.  10.  and  xlii,  i.  and  cxix,  131.  '**  Pfal.  Ixxxiv,  2.  and 
cxjx.  8 i. 


TO      DISTINGUISH     AFFECTIONS.       l6l 

There  are  manv  perfons,  who  if  they  fee  this  in  others,  are 
greatly  prejudiced  agaiitii  them,  Their  being  fo  full  of  talk,  is 
with  them,  a  fufficienl  ground  to  condemn  them,  as  Phanfees,  . 
and  oilentatious  hypoerites.  On  the  other  hand,  there  a*e 
many,  who  if  they  fee  this  effect  in  any,  are  very  ignoramly 
and  imprudently  forward,  at  once  to  determine  that  they  are 
the  true  children  of  God,  and  are  under  the  fa v ing  influences 
cf  his  Spirit,  and  fpeakof  it  as  a  great  evidence  of  a  new  crea 
ture  :  they  fay,  fnch  an  one  s  month  is  now  opened  :  he  ufi.d  to 
be  flow  to  /peak  ;  but  now  he.  is  full  and  free  :  he  is  free  now  to 
open  his  heart,  and  tell  his  experiences,  and  declare  the  praifcs 
of  God  \  it  comes  from  him,  as  free  as  water  from  a  fountain  ; 
and  the  like.  And  efpecially  are  they  captivated  into  a  confi 
dent  and  nndouhting  perfuafion  that  they  are  favingly  wrought 
upon,  if  they  aie  not  only  free  and  abundant,  but  very  ailec- 
tioii'iiie  and  earned  in  their  talk. 

But  this  is  the  fruit  of  but  little  judgment,  a  fcanty  and 
fhort  experience  ;  as  events  do  abundantly  {hew:  and  is  a  mif- 
take  per  Tons  often  run  into,  through  their  trailing  to  their 
own  wiidomand  difcernmg,  and  making  their  own  notions  their 
rule,  inilead  of  the  holy  feripture.  Though  the  fcripturc  be 
full  of  rules,  both  how  we  mould  judge  of  our  own  Mate,  and 
alfo  how  we  mould  be  conduced  in  our  opinion  of  others  ;  yet 
we  have  no  wliere  any  rule,  by  which  to  judge  ourfelves  or 
ot l:ers  to  be  in  a  good  eftate,  from  any  fuch  effect  :  lor  this  is 
but  the  religion  of  the  mouth  and  of  the  tongue,  and  what  is 
in  the  feripture  reprefented  by  the  leaves  of  a  tree,  which 
though  the  tree  ought  not  to  be  without  them,  yet  are  no  where 
given  as  an  evidence  of  the  goodnefs  of  the  tree. 

That  perfons  are  difpofed  to  be  abundant  in  talking  of  things 
of  religion,  may  be  from  a  good  caufe,  and  it  may  be  from  a 
bad  one.  It  may  he  becaufc  their  hearts  are  very  full  of  holy 
affections ;  for  out  of  the  abundance  of 'he  /i°a>'t,  the  man. 
elk  :  and  it  may  be  became  perfons  licaits  are  very  full  of  reli 
gious  affection  which  is  not  holy  ;  for  ilil!  out  of  the  abundant 
of  the  -he^rt  the  nioiuh  fpeaketh.  It  is  vciy  m;ich  the  naturr 
of  the  affections,  of  whatever  kind  they  be,  and  whatever  ob 
jects  they  are  exercifed  about,  if  they  are  ilrong,  to  difpofe  per 
fons  to  be  very  much  in  (peaking  of  that  which  tliojiare  a  fleer 
ed  wi.'h  :  and  not  orilv  to  f-eak  much,  but  to  fpcak  verv  earn- 

X  citly 


162  WHAT    ARENO    SIGNS        part  II. 

eftly.  and  fervently.     And  therefore  pcrfons  talking  abundantly 
and  very  fervently  about  the   things   of   religion,  can  be  an 
evidence  of  no  more  than  this,  that  they  are  very  much  affec 
ted  with  the  things  of  religion  ;  but   this  may  be,  (as  has  been 
already  mown,)  and  there  be  no  grace.     That  which  men  are 
greatly  affected  with,  while  the  high  affection  lafts,  they  will  be 
earneilly  engaged  about,  and  will  be  likely   to  fhew  that  earn- 
eitnefs  in  their  talk  and  behaviour  ;  as  the  greater  part  of  the 
Jews,  in  all  Judah  and  Galilee,  did  for  a  while,  about  John 
the  BaptifVs   preaching  and   bdptifrn,  when  they  were  willing 
for  a    feafon    to  rejoice  in  his  light  :  a  mighty  ado  was  made, 
all  over  the  land,  and  among  all  forts  of  perfons,  about  this 
great  prophet  and  his  miniflry.     And   fo  the  multitude  in  like 
manner,  often  manifeiled  a  great  earnellnels,  a  mighty  enga 
ged  nefs  of  fpirit,  in  every  thing  that  was  external,  about  Chriil 
and  his  preaching  and  miracles,  being  qfionijlied  at  his  doctrine , 
anon   with  joy  receiving  the  word,  following   him,  fometimes 
night  and  day,  leaving  meat,  drink,  and  deep  to  hear  him  ;  once 
following  him   into  the   wildernefs,  failing  three   days  going, 
to  hear  him  ;  fometimes   crying  him  up  to  the  clouds,  faying, 
Never  man  fpake  like  this  man  !  being   fervent  and  earneft   in 
\vhat   they  faid.     But  what  did   tiiefe  things  come  to,  in  the 
greater  part  of  them  ? 

A  perfon  may  be  over-full  of  talk  of  his  own  experiences  ; 
commonly  falling  upon  it,  every  where,  and  in  all  companies  ; 
and  when  it  is  fo,  it  is  rather  a  dark  fign  than  a  good  one.  As 
a  tree  that  is  over-full  of  leaves,  feldcm  bears  much  fruit  :  and 
ss  a  cloud,  though  to  appearance  very  pregnant  and  full  of 
•water,  if  it  brings  with  it  over-much  wind,  feldom  affords  much 
rain  to  the  dry  and  thirfty  earth  :  which  very  thing  the  Holy 
Spirit  is  pleafed  feveral  times  to  make  ufe  of,  to  reprefent  a 
great  fliew  of  religion  with  the  mouth,  without  anfwerable  fruit 
in  the  life,  Piov.  xxv.  14.  "  Whofo  boafleih  himfeif  of  a  falfe 
*'  gift,  is  like  clouds  and  wind  without  rain."  And  the  apofde 
Jude,  fpeaking  of  fome  in  the  primitive  times,  that  crept  in  una- 
vv gs  among  the  faints,  and  having  a  great  fliew  of  religion, 
.re  for  a  while  not  fufpecled,  Theje  are  clouds  (fays  he)  with- 
cutwater,  earned  about  of  winds,  Jude  verf.  4.  and  12.  Ar.d 
the  apoftle  Peter,  fpeakin^of  the  fame,  fays,  c  Pet.  ii.  17. 
'!  Thcfe  are  clouds  without  water,  carried  with  a  terapeft/' 

/  Falfe 


TO     D  I  S  T  I   NT   G   V   I   S  II     AFFECTIONS.       163 

Falk"  affeelions,  if  they  are  equally  ftrong,  are  much  more 
forward  to  declare  tbemfelves,  than  true  :  becaufe  it  is  the 
nature  of  falfe  religion,  to  affect  Ihew  and  obfervation ;  as  it 
was  with  the  Pharifees.  t 

IV.  It  is  no  ficrn  that  affections  are  gracious,  or  that  they 
are  other  wife,  that  perfons  did  not  make  them  themielves,  or 
excite  them  of  their  own  contrivance,  and  by  their  own 
iirength. 

There  are  many  in  thefe  days,  that  cbndemn  all  affections 
which  are  excited  in  a  way  that  the  fubjecis  of  them  can  give 
no  account  of,  as  not  deeming  to  be  the  fruit  of  any  of  their 
own  endeavours,  or  the  natural  confequence  of  the  faculties  and 
principles  of  human  nature,  in  fuch  circumftanccs,  and  under 
fuch  means  ;  hut  to  be  from  the  influence  of  fome  extrinfic 
and  fupernaturaj  power  upon  their  minds.  How  greatly  has 
the  doftrine  of  the  inward  experience  or  fenfible  perceiving  ot" 
the  immediate  power  and  operation  of  the  Spirit  of  God,  been 
reproached  and  ridiculed  by  many  of  late  ?  They  fay,  the  man 
ner  of  the  Spirit  of  God,  is  to  co-operate  in  a  filent,  fecret  and 
undiicernible  way  win.  the  uie  of  means,  and  our  own  endea 
vours  ; 

i  That  famous  experimental  divine  Mr.  Shepard,  fays,  "  A  Pha- 
((  rifee's  trumpet  (hull  be  heard  to  the  town's  end  ;  when  [irn-irvi1",- 
'-'  walks  through  tne  town  unfeen.  Hence  a  man  will  foinetimes  co- 
fc  vertly  commend  himfelf,  (and  >v;v/\//'ever  comes  in,)  and  tells  you 
**  a  long  ftory  of  converfion  :  and  an  hundred  to  one  if  fome  lie  or 
((  other  flip  not  out  with-it.  Why,  the  fecret  meaning  is,  / 'pray 
"  admire  me.  Henee  complain  of  wants  and  weakneffes  ;  pray  think 
t(  what  a  kroken-hearlcd  Chriftian  lam. "  Parab.  of  the  ten  virgins, 
Part  I.  page  179,  180. 

And  holy  Mr.  Flavd  fays  thus,  <(  O  reader,  if  thy  heart  were 
"  right  with  God,  and  thou  didfl  not  cheat  thyfelf  with  a  vain  pro- 
tf  feliion,  thou  wouldiL  have  frequent  bufinefs  with  God,  which  thou 
**  wouldit  be  loth  thy  deareft  friend,  or  the  wife  of  thy  bofom  fhou'd 
"  be  privy  to.  Nou  eft  rcligic,  uhi  omnia  patent.  Religion  doth  net 
"  lie  open  to  all,  to  the  eyes  of  men.  Obferved  duties  maintain  our 
t(  credit ;  but  fecret  duties  maintain  our  life.  It  was  the  faying  of  an 
(C  heathen,  about  his  fecret  correfpondency  with  his  friend,  What  need 
<(  the  world  be  acquainted  with  it  ?  cfhoa  ahd  I  are  they're  enough  to 
"  each  othr.  There  are  inclofed  pleafures  in  religion,  v/hich  r.nnc- 
'•'  but  renewed  fpiritual  fouls  do  feelingly  uidcrltaad."  F/xva's 
Chap,  II,  fcft.  ~. 


264  -WHAT    ARE    NO    SIGNS        Part  II. 

voi.rs  ;  10  that  there  is  no  diftifiguifhing  by  fenfe,  between  the 
influences  of  the  Spirit  of  God,  and  the  natural  operations  of 
the  faculties  of  our  own  minds. 

And  it  is  true,  that  for  any  to  expect  to  receive  the  feving 
influences  of  the  Spirit  of  God,  while  they  neglect  a  diligent 
improvement  of  the  appointed  means  of  ;_r?.ce,  is  unreasonable 
preemption.  And  to  expect  that  the  Spirit  of  God  will  fa- 
vingly  operate  upon  their  nvnds,  v,  ilhout  the  Spirit's  making;  ufe 
of  means,  as  fubfervient  to  the  effect,  is  enthufiaftica!.  It  is 
alfo  luxlqubtedly  true,  that  the  fpirit  of  God  is  very  various  in 
the  manner  and  ciraimifances  of  his  operations,  and  that  fomc- 
times  he  operates  in  a  way  more  fecrtt  and  gradual,  and  from 
fmaller  beginnings,  tKanat  others. 

But  if  there  be  indeed  a  power,  entirely  different  from  and 
beyond  our  power,  or  the  power  of  all  means  and  infiruments, 
and  above  the  power  of  nature,  which  is  rcquiiite  in  order  to 
the  production  of  faving  grace  in  the  heart,  according  to  the 
general  profeflion  of  the  country  ;  then  certainly,  it  is  in  no 
wife  unrcafonable  to  fuppofe,  that  this  effect  mould  very  fre 
quently  be  produced  after  fuch  a  manner,  as  to  make  it  very 
roanifeft,  apparent,  and  fenfible  that  it  is  fo.  If  grace  be  in 
deed  owing  to  the  powerful  and  efiicatious  operation  of  an  ex- 
trinfic  agent,  cr  divine  efficient  cut  of  cuiftlves,  why  is  it 
unreaionxble  to  fuppo'c,  it  mould  fee  m  to  be  fo,  to  them  who 
are  the  fubjcct-  of  it  ?  Is  it  a  ft  range  thing  that  it  fhould  ieem 
it  is?  When  grace  in,  the  heart  indeed  is  not  produced 


by  cur  ftrength,  nor  is  the  effect  of  the  natural  power  of  our 
own  faculties,  or  any  means  cr  inilr'umentr,  hut  is  properly  the 
workman/hip  and  production  of  the  Spirit  of  the  Almighty,  is 
it  a  ftrange  and  unaccountable  thing,  that  it  fhouid  fecin  to 
them  \vho  are  fubjects  of  it,  agreeable  to  truth,  and  not  right 
contrary  to  tmth  ;  fo  that  if  peilons.tell  of  effects  that  they  are 
confcious  to  in  their  own-  minds,  that.feem  to 


them  not  to  be 
but  from, 


irom  the  natural  power  'or  operation  of  their  mil 
the  I  u  per  natural  power  of  fomc  other  agent,  it  fhould  at  ci;ce 
be  looked  upon  as  a  fare  evidence  of  their  being  under  a  dclufion, 
hecaufe  things  feem  to  them  to  be  as  they  are  r  for  this  is  the 
objection  which  is  made  :  it  is  looked  upon  as  a  clear  evidence, 
that  che  appichcraion.s  and  "affections  that  many  performs  have, 
.-re  nr-t  re-ally  from  fuch  a  raufe,  hecsufe  they  r«-em  to  them  to 
be  from  that  can fc  :  they  declare  that  \\hat  they  are  ron:'i:5ous 
<>l\  il-t  rtis  to  them  evidently  not  to  be  from  thcmftlves  but  from 
the inighty  ppwer  of  the  fpirit  of  God;  and  criers  from  lurce 


TO     DISTINGUISH     AFFECTIONS.         16,5 

condemn   thorn,  md    determine  what  they  exprncnce  is  not 
from  the  fpirit  of  God,  but  from  thernfelvcG,  or  irorn  the  devil, 
unreafoniibly  are  multitudes  treated  at  this  dry,  by  their 
neighbours, 

If  it  be  indeed  fo,  as  the  fcrlp'nir?  abundantly  teache?,  that 
grace  in  th,'  ib'i],  is  io  the  crrlcb  of  God's  power,  that  it  is  fitly 
compared  to  thofc  excels,  which  are  fartneil  from  being  ow 
ing;  to  any  ftrcngth  in  the  fubjcct,  fuch  as  a.  generation,  or  a 
being  begolte.n,3nd  refiirreklion  or  a  being  rcijtd  from  the  dead, 
and  creation,  or  a  bang  brought  out  of  nothing  into  being,  and 
that  it  is  an  eilixt  wherein  the  mighty  power  of  Goci  is  greatly 
glorified,  and  the  exceeding  greatnefs  oi  his  power  is  inanifeft- 
ed  :*  then  what  account  can  be  given  of  it,  that  the  Almighty, 
in  fo  great  a  work  of  his  power,  fnould  fo  carefully  hide  his 
p.nvc  r,  that  the  fubjecls  of  it  fliould  be  able  to  difccrn  nothing 
of  it  ?  or  what  reafon  or  revelation  have  any  to  determine  that 
he  does  for  If  we  may  judge  by  the  fcripture,  this  is  not  a- 
greeable  to  God's  manner,  in  his  operations  and  difpenfations  ; 
but  on  the  contrary,  it  is  God's  manner,  in  the  great  works  of 
his  power  and  mercy  which  he  works  for  his  people,  to  order 
things  fo,  as  to  make  his  hand  vifible,  r.nd  his  power  cor;fpjcii- 
ous,  and  mens  dependence  on  him  mod  evident,  that  no  rielri 
Ihould  glory  in  his  prefence,!  that  God  alone  might  be  exalt 
ed,}:  and  that  the  excellency  of  the  power  might  be  of  God  ar.d 
not  of  man,|!  and  that  Chrift's  power  might  be  mahifefted  in 
our  weaknefs,§  and  none  might  fay,  mine  own  hand  hath  favcd 
me.**  So  it  was  in  moil  of  thofe  temporal  falvations  which 
God  wrought  for  Ifrael  of  old,  which  were  types  of  the  ialva- 
tion  of  God's  people  from  their  fpiritual  enemies.  So  it  was  in 
the  redemption  or  Ifrael  from  their  Egyptian  bondage  ;  he  re 
deemed  them  with  a  ftrong  hand,  and  an  outilretched  arm  ; 
r.nd  that  his  power  might  be  tlje  more  confpiCUOUS,  he  fuffefea 
Ifrael  iirft  to  be  brought,  into  the  mod  helplefs  and  forlorn  cir- 
•ncc?.  So  it  was  in  the  great  redemption  of  Gideon  ; 
God  would  have  his  army  diminifhed  to  a  handful,  and  they 
wivhout  any  other  arms,  than  trumpet?,  and  lamps,  and  earth 
en  pitchers.  So  it  v/as  in  the  deliverance  of  Ifrael  from  Go- 

1'--f  0«1'  •!  ,1  •  1iT  /-^. 

in  at 
the 

by 

wifdotn 


:f  Eph.  i.  i- — 20.     f  i  Cor.  i.  77.  iS,  29.     { 
2  Cor.  iv.  7.     §  2  Ccr.  :di,  9.     **  judg.  vii.  2. 


166  WHAT    ARE    NO    SIGNS        Part  II. 

wifdom  knew  not  God,  and  all  the  endeavours  of  philofophers 
had  proved  in  vain,  for  many  ages,  to  reform  the  world,  and 
k  was  by  every  thing  become  abundantly  evident,  that  the 
world  was  utterly  helplefs,  by  any  thing  elfe  but  the  mighty 
power  of  God.  And  fo  it  was  in  molt  of  the  conversions 
of  particular  penbns,  we  have  an  account  of  in  the  hiilory  of 
the  New-Teltament :  they  were  not  wrought  on  in  that  filent, 
fecret,  gradual,  and  infenfible  manner,  which  is  now  infilled 
on ;  but  with  thofe  manifeft  evidences  of  a  fupernatural  pow 
er,  wonderfully  and  fuddenly  caiifmg  a  great  change,  which  in 
thefe  days  are  looked  upon  as  certain  figns  of  delufion  and 
enthufiafm. 

The  apoftle  in  Eph.  i.  18,  19.  fpeaks  of  God's  enlighten* 
ing  the  minds  of  Chriftians,  and  fo  bringing  them  to  believe 
in  Chrift,  to  the  end  that  they  might  know  the  exceeding  great- 
nefs  of  his  power  to  them  who  believe.  The  words  are,  The 
eyes  of  your  under /landing  being  enlightened  \  that  ye  may  know 
what  is  the,  hope  of  his  calling,  and  what  the  riches  of  the  glory 
of  his  inheritance  in  the  faints,  and  what  is  the  exceeding  great- 
nefs  of  his  power  to  us-ward  who  believe,  according  to  the  work-, 
ing  of  his  mighty  power,  &c.  Now  when  the  apoftle  fpeaks  of 
their  being  thus  the  fubjecls  of  his  power,  in  their  enlightening 
and  effectual  calling,  to  the  end  that  they  might  know  what  his 
mightv  power  was  to  them  who  believe,  he  can  mean  nothing 
elfe,  than  that  they  might  know  by  experience.  But  if  the  faints 
know  this  power  by  experience,  than  they  feel  it,  and  difcern 
it,  and  are  confcious  of  it ;  as  fenfibly  diftinguifhable  from  the 
natural  operations  of  their  own  minds,  which  is  not  agreeable 
to  a  notion  of  God's  operating  fo  fecretly,  and  undifcernibly, 
that  it  cannot  be  known  that  they  are  the  fubjefts  of  the  in 
fluence  of  any  extrinfic  power  at  all,  any  otherwife  than  as 
.they  may  argue  it  from  fcripture  affertions ;  which  is  a  different 
thing  from  knowing  it  by  experience. 

So  that  it  is  very  unreafonable  and  unfcriptural,  to  determine 
that  affections  are  not  from  the  gracious  operations  of  God's 
Spirit,  becaufe  they  a-re  fenfibly  not  from  the  perfons  themfelves, 
that  arc  the  lubje^is  of  them. 

On  the  other  hand,  it  is  no  evidence  that  affections  are  gra 
cious,  that  they  are  not  purpofely  produced  by  thofe  who  are 
the  fubjefts  of  them,  or  that  they  arife  in  their  minds  in  a  man 
ner  they  cannot  account  for. 

There 


TO     D  1  S  T  I   N  G  U  I  S  H    A  F  F  E  C  T  I  O  N  S.       1 67 

There  are  fome  who  make  this  an  argument  in  their  own 
favour,  when  fpeaking  ot  what  they  have  experienced,  they  fay, 
4i  I  am  fure  I  did  not  make  it  myfeli  :  it  was  a  fruit  of  nocon- 
"  trivance  or  endeavour  of  mine ;  it  came  when  I  thought  no- 
"  thing  of  it ;  if  I  might  have  the  world  for  it,  I  cannot  make 
"  it  again  when  I  pleaie."  And  hence  they  determine,  that 
what  they  have  experienced,  muft  be  from  the  mighty  influence 
of  the  Spirit  of  God,  and  is  of  a  faying  nature  ;  but  very  igno- 
rantly,  and  without  grounds.  What  they  have  been  the  fub- 
jefts  of,  may  indeed  not  be  from  themfelves  directly,  but  may 
be  from  the  operation  of  an  invifible  agent,  fome  fpirit  befides 
their  own  :  but  it  does  not  thence  follow,  ihat  it  was. from  the 
Spirit  of  God.  There  are  other  fpirits  who  have  influence  on 
the  minds  of  men,  befides  the  Holy  GhoIK  We  are  di reeled 
not  to  believe  every  fpirit,  but  to  try  the  fpirits  whether  they 
be  of  God.  There  are  many  falfe  fpirits,  exceeding  bufy  with 
men,  who  often  transform  themfelves  into  angels  of  light,  and 
do  in  many  wonderful  ways,  with  great  fubtility  and  power, 
mimic  the  operations  of  the  Spirit  of  God.  And  there  are 
many  of  Satan's  operations,  which  are  very  diftinguiihable 
from  the  voluntary  exercifes  of  mens  own  minds.  They  are 
fo,  in  thofe  dreadful  and  horrid  fuggeflions,  and  blafphempus 
injections  with  which  he  follows  many  perfons  ;  and  in  vain 
and  fruitless  frights  and  terrors,  which  he  is  the  author  of. 
And  the  power  of  Satan  may  be  as  immediate,  and  as  evident 
in  falfe  comforts  and  joys,  as  in  terrors  and  horrid  fuggefHons ; 
and  oftentimes  is  fo  in  facl.  It  is  not  in  mens  power  to  put 
themfelves  into  fuch  raptures,  as  the  Anabaptifts  in  Germany, 
and  many  other  raving  Enthufiaits  like  them,-  have  been  the 
fubjects  of. 

And  befides,  it  is  to  be  conddered,  that  perfons  may  have 
thofe  impreffions  on  their  minds,  which  may  not  be  of  their 
own  producing,  nor  from  an  evil  fpirit,  but  from  the  Spirit  of 
God,  and  yet  not  be  from  any  fcving,  but  a  common  influence 
of  the  Spirit  of  God  :  and  the  fubjc&sof  fuch  imprcffions,  may 
be  of  the  number  of  thofe  we  read  of,  Heb.  vi.  4,  5.  "  that 
"  are  once  enlightened,  and  taRe  of  the  heavenly  gift,  ami  are 
4  made  partakers  of  the  Holy  Ghoff,  and  taPe  the  good  word 
"  of  God,  and  the  power  of  the  world  to  come  ;"  and  vet 
may  be  wholly  unacquainted  with  thofe  bdt'.r  things  that  'ac- 
company  jalvation,  Ipoken  of  veif.  9. 

And 


\V  II  AT     .ARE     NO     S  I  G  N.  Si  1'urt  II. 

:r  a  good  nor  evil  fpirit  have  any  immedi 
ate  hand,  perfons,  eipecialiy  fuch  as  are  of  a  weak  and  vapoury 
habit  of  body,  and  the  brain  weak,  and  eaiily  fufceptive  of  i;n- 
preiTions,  may  have  llrange  apprehenfions  and  imaginations, 
and  fh-ong  alic6tb:is  attending  them,  unaccountably  arifing, 
which-  are  not  voluntarily  produced  by  themfelves.  We  fee 
that  inch  perfons  are  liable  to  fuch  impreflions,  about  temporal 
things  ;  and  there  is  equal  reafon;why  they  mould  about  ipiri- 
tiidi  things.  As  a  perfun  who  is  aflcep,  has  dreams,  that  he  is 
ii'jt  the  voluntary  author  of  ;  fb  may  fuch  perfons,  in  like  man 
ner,  be  the  fubje£frs  of  involuntary  impreflions,  when  they  aie 
awake. 

V.  I"  is  no  fign  that  religious  aiTccHons  are  truly  holy  and 
fpiritual,  or  that  they  are  not,  that  they  come  with  ICXLS  of 
fvripture,  remarkably  brought  to  the  mind. 

It  is  no  i:g:i  tl:at  affections  arc  not  gracious,  that  they  are 
occafionccl  by  -fcriptures lo  corning  to  mind  ;  provided  it  be  the 
fcripture  ufelf,  or  the  truth  which  the  fcripture  fo  brought 
contains  and  teaches,  that  is  the  foundation  of  the  afle£U<  M, 
znd  not  merely  cY  mainly,  the  fudden  and  unufual  manner  of 
its  coming  to  the  mind. 

But  on  the  odier  hand,  neither  is  it  any  fign  that  affections 
are  gracious,  that,  they  aiife  on  occafion  of  fcriptiues  brought 
fuddenly  and  wonderfully  to  the  mind  ;  whether  thofe  afTefiions 
be  fear  or  liope,  joy  or  fbrrow,  or  any  other.  Some  feem  to 
look  upon  this,  as  a  good  evidence  that  their  affeftions  are  fav- 
ing,  efpecially  if  the  affections  excited  are  hope  or  joy,  or  any 
o.her  which  are  pleating  and  delighiful.  They  \\iil  mention 
it -as  an  evidence  that  all  is  right,  that  their  experience  cume 
with  the.  zvord,  and  will  fay,  "There  were  fuch  and  fuch  f \vc-jt 
'*  promiL-s  brought  to  my  mind  :  they  came  fuddenly,  as  if 
*•  they  were  fpoke  to  me  :  I  had  no  hand  in  bringing  fuch  a 
'*  text  to  my  own  mind  ;  I  was  not  thinking  of  any  thing  laiJ- 
'*  ing  to  it;  it  came  all  at  once,  fo  that  I  was  furprifed.  I 
"•  had  not  thouglft  of  it  a  lo>  .^  nine  before  ;  I  did  not  know  at 
"  fi.rft  th'Jt  it  was  fcripture  ;  I  did  not  remember  that  ever  I 
**  had  read  it."  And  it  may  be,  they  will,  add,  "  One  fcrip- 
4i  ture  came  flowing  in  after  another,  and  fo  texts  all  over  the 
"  Bible,  the  mod  fvveet  and  pleafant,  and  the  molt  apt  and 
*•  fai table,  which  could  be  devifed  ;  and  filled  me  full  as  I  could 
*'  hold  :  I  could  not  but  Rand  and  admire  :  the  tears  flowed  ; 
"  I  was  full  of  ioy,  and  could  nut  djubt  any  longer."  And 

thus 


t  o  b  i  s  f  i  N  G  u  i  s  H    AFFECTIONS.     16*9 

thus  they  think  they  have  undoubted  evidence,  that  their  affec 
tions  mull  he  from  God,  and  of  the  right  kind,  and  their  itate 
good:  but  without  any  manner  of  grounds.  How  come  they 
by  any  fjich  rule,  as  that  if  any  affections  or  experiences  a  rife 
with  promifes,  and  comfortable  texts  of  fcripture,  unaccounta 
bly  brought  to  mind,  without  their  recollection,  or  if  a  great 
number  of  fweet  texts  follow  one  another  in  a  chain,  that  this 
is  a  certain  evidence  their  experiences  are  faving  ?  where  is  any 
fuch  rule  to  he  found  in  the  Bible,  the  great  and  only  fure  di- 
reciory  in  things  of  this  nature  ? 

What  deceives  many  of  the  lefs  underftanding  and  confide- 
rate  fort  of  people,  in  this  matter,  feems  to  be  this  ;  that  the 
fcripture  is  the  word  of  God,  and  has  nothing  in  it  which  is 
•wrong,  but  is  pure  and  perfect  :  and  therefore,  thofe  experi 
ences  which  come  from  the  fcripture  muft  he  right.  But  then 
it  would  be  confidered,  affections  may  arife  on  cccafioit  of  the 
fcripture,  and  not  properly  come  ft  om  the  fcripture,  as  the 
genuine  fruit  of  the  fcripture*  and  by  a  right  life  of  it  ;  but 
from  an  abufe  of  it.  All  that  can  be  argued  from  the  purity 
and  perfeclion  of  the  word  of  God,  with  refpeftto  experiences, 
is  this,  that  thofe  experiences  which  are  agreeable  to  the  word 
of  God,  are  right,  and  cannot  be  otherwife  :  and  not  that  thofe 
affeftions  mult  be  right,  which  arife  on  occa/ton  of  the  word  of 
God  coming  to  the  mind. 

What  evidence  is  there  that  the  devil  cannot  bring  texts  of 
fcripture  to  the  mind,  and  mifapply  them,  to  deceive  perfons  ? 
There  feems  to  be  nothing  in  this  which  exceeds  the  power  of 
Satan.  It  is  no  work  of  fuch  mighty  power,  to  bring  founds 
or  letters  to  perfons  minds,  that  we  have  any  reafon  to  fup- 
pofe,  nothing  ihort  of  omnipotence  can  be  fufficient  for  it.  If 
Satan  has  power  to  bring  any  words  or  founds  at  all  to  perfons 
minds,  he  may  4iave  power  to  bring  words  contained  in  the 
Bible.  There  is  no  higher  fort  of  power  required  in  men,  to 
make  the  founds  which  exprefs  the  words  of  a  text  of  fcripture, 
than  to  make  founds  which  exprefs  the  words  of  an  idle 
ftory  or  fong.  And  fo  the  fame  power  in  Safari,  which  is 
fufficient  to- renew  one  of  thofe  kinds  of  founds  in  the  mind, 
is  fuflicieru  to  renew  the  other  :  the  different  fignification, 
which  depends  wholly  on  ciulotn,  alters  not  the  cafe,  as  to  abili 
ty  to  make  or  revive  the  founds  or  letters.  Or  will  any  fup- 
pofe,  that  texts  of  fcripture  are  fuch  facred  things,  that  the  devil 
J.urft  not  abufe  them,  nor  touch  them  ?  In  this  alfo  they  are 

Y  miflaken. 


170  WHAT    ARE    NO    SIGNS          Part  II. 

miitaken.  He  who  was  bold  enough  to  lay  hold  on  Chrift 
himfelf,  and  carry  him  hither  and  thither,  into  the  wildernefs, 
and  into  an  high  mountain,  and  to  a  pinnacle  of  the  temple, 
is  not  afraid  to  touch  the  (capture,  and  abufe  that  for  his  own. 
purpofes  :  as  he  fhewed  at  the  fame  time  that  he  was  fo  bold 
with  Chrift,  he  then  brought  one  fcripture  and  another,  to  de 
ceive  and  tempt  him.  And  if  Satan  did  prcfume,  and  was 
permitted,  to  put  Chrift  himfelf  in  mind  of  texts  of  fcripture 
to  tempt  him,  what  reafon  have  we  to  determine,  that  he  dare 
not,  or  will  not  be  permitted,  to  put  wicked  men  in  mind  of 
texts  of  fcripture,  to  tempt  and  deceive  them  ?  -And  if  Satan 
may  thus  abufe  one  text  of  fcripture,  fo  he  may  another.  Its 
being  a  very  excellent  place  of  fcripture,  a  comfortable  and 
precious  promife,  alters  not  the  cafe,  as  to  his  courage  or 
ability.  And  if  he  can  bring  one  comfortable  text  to  the  mind, 
Ib  he  may  a  thoufarit} ;  and  may  choofe  out  fuch  fcriptures  as 
tend  moll  to  fei  ve  his  purpofe  ;  and  may  heap  up  fcripture-prO" 
mifes,  tending,  according  to  the  perverfc  application  he  makes 
of  them,  wonderfully  to  remove  the  rifmg  doubts,  and  to  con- 
iirm  the  falfejoy  and  confidence  of  a  poor  deluded  finner. 

We  know  the  devil's  inflruments,  corrupt  and  heretical 
teachers,  can  and  do  pervert  the  fcripture,  to  their  own  and 
others  damnation,  2  Pet.  iii.  16.  We  fee  they  have  the  free 
vile  of  fcripture,  in  every  part  of  it  ;  there  is  no  text  fo  preci 
ous  and  facred,  but  they  are  permitted  to  abufe  it,  to  the  eter 
nal  ruin  of  multitudes  of  fouls  ;  and  there  are  no  weapons  they 
make  ufe  of  with  which  they  do  more  execution.  And  there 
is  no  manner  of  reafon  to  determine,  that  the  devil  is  not  per 
mitted  thus  to  life  the  fcripture,  as  well  as  his  inflruments. 
For  when  the  latter  do  it,  they  do  it  as  his  inilruments  and 
fervants,  and  through  his  infhgation  and  influence  :  and  doubt- 
lefs  he  does  the  fame  he  inftigates  others  to  do  ;  the  devil's  fer 
vants  do  but  follow  their  mailer,  and  do  the  fame  work  that  he 
does  himfelf, 

And  as  the  devil  can  abufe  the  fcripture,  to  deceive  and  de- 
ftroy  men,  fo  may  mens  own  folly  and  corruptions  as  well. 
The  fin  which  is  in  men,  afts  like  its  father.  Mens  own 
hearts  are  deceitful  like. the  devil,  and  ufe  the  fame  means  to 
deceive. 

So  that  it  is  evident,  that  perfons  may  have  high  afTeclions 
of  hope  and  joy,  arifing  onoccafion  of  texts  of  fcripture,  yea 
precious  promifes  of  fcripture  coming  fuddenly  and  remarkably 


TO  DISTINGUISH  AFFECTIONS.   17! 

to  their  minds,  as  though  they  were  {poke  to  them,  yea  a 
gscat  multitude  of  fuch  texts,  following  one  another  in  a  won 
derful  manner,  and  yet  all  this  be  no  argument  that  thefe  af 
fections  are  divine,  or  thai  they  are  any  other  than  the  effects 
of  Satan's  deiufions. 

And  I  would  further  obferve,  thai  perfons  may  have  raifed 
and  joyful  affeclions,  which  may  come  with  the  word  of  God, 
and  not  only  fo,  but  from  the  word,  and  thofe  iffeclions  not 
be  from  Satan,  nor  yet  properly  from  the  corruptions  of  their 
own  hearts,  but  from  fome  influence  of  the  Spirit  of  God  with 
the  word,  and  yet  have  nothing  of  the  nature  oltrue  and  laving 
religion  in  them.  Thus  the  flony-ground  hearers  had  great 
joy  from  the  word  ;  yea,  which  is  reprefented  as  arifing  from 
the  w.ord,  as  growth  from  a  feed  ;  and  their  affections  had, 
in  their  appearance,  a  very  great  and  exaci  refemblance  with 
thofe  reprefented  by  the  growth  on  the  good  ground,  the  differ 
ence  not  appearing,  until  it  was  difcovered  by  the  confequen- 
ces  in  a  time  of  trial  :  ancl  yet  there  was  no  faying  religion  in 
thefe  affe6tions.  || 

VI.  It  is  no  evidence  that  religious  affeclions  are  faving,  or 
that  they  are  otherwife,  that  there  is  an  appearance  of  love  in 
them. 

There  are  no  profeffmg  Chriftians  who  pretend,  that  this  is 
an  argument  againit  the  truth  and  faving  nature  of  religious 
affcPrions.  But  on  the  other  hand,  there  are  fome  who  fup- 
pofe,  it  is  a  good  evidence  that  affeclions  are  from  the  fanclify- 
ing  and  faving  influences  of  the  Holy  Ghofl.  Their  argu- 
.  merit  is,  that  Satan  cannot  love  ;  this  affection  being  directly 
contrary  to  the  devil,  whofe  very  nature  is  enmity  and  malice. 
And  it  is  true,  that  nothing  is  more  excellent,  heavenly  and 
divine,  than  a  fpirit  of  true  Chriftian  love  to  God  and  men  : 
it  is  more  excellent  than  knowlege,  or  prophecy^  or  miracles  t 
Qt  fpeaking  with  the.  tongue  of  men  and  angels.  It  is  the  chief 
of  the  graces  of  God's  Spirit,  and  the  life,  effence  and  fum  of 
ail  true  religion  ;  and  that  by  which  we  are  mod  conformed  ta 

heaven 


||  Mr.  Stoddard,  in  his  Guide  fo  Crrfi,  fpeaks  of  it  as 
rting*  for  perfons  while  in  a  natural  condition,  and  before  they  have 
ever  truly  tqcepted  of  Chrift  >  to  have  fcHpture-/*ttwj£/  come  to  them,. 
with  a  great  deal  of  refrcjbing  ;  which  they  take  as  tokens  of  God's  !o-i'e, 
aud  Lope  that  God  has  accepted  them  ;  aad  fo  are  confident  of  their  goad 
eilate.  Page  8,  9.  ImprelH 


WHAT    ARE    NO    SIGNS        Part  IL 

heaven,  and  moft  contrary  to  hell  and  the  devil.     But  yet  it  is 
ill  arguing  from  hence,  that  there  aie  no  counterfeits  of  it.  It 
may  be  obferved,  that  the    more    excellent   any  thing  is,  the 
more  will  be  the  counterfeits  of  it.  Thus  there  are  many  iiitae 
counterfeits  of  filver  and  gold,  than  of  iron  and  copper  :  there 
?ire  many  falfe  diamonds    and    rubies,  but   who  goes  about  to 
counterfeit  common  iiones  ?  Though  the  more  excellent  ihiogs 
are,  the  more  difficult  it  is  to  make  any  tLirig  that  lhail  he  like 
them,  in   their  effential   nature   and  internal  virtue  ;  yet  the 
more  manifold  will  the  counterfeits  be,  and  the  more  will  art 
and  fubtilty  be  e.xercifed  and  difplayed,  in  an   exact  imitation 
of  the  outward  appearance.     Thus  theie  is  the  greateii  danger 
of  being  cheated  in  buying  of  medicines   that  are  moil  exceU 
lent  and  fove-reign,  though  it  be  moil  difficult  to  imitate  them, 
•with  any  thing  of  the  like  value  and  virtue,  and  their  counter 
feits  a/e  good  for  nothing  when  we  have  them.     So  it  is  -with 
Christian  virtues  and  graces ;  the  fubtilty  of  Satan,  and  rnens 
deceitful  hearts,  are  wont  chiefly  to  beexercifed  in  counterfeit 
ing  thofe  that  are  in  higheft  repute.     So  there  are  perhaps  no. 
graces  that  have    more   counterfeits  than  love   and   humility  ; 
thefe  being  virtues  wherein  the  beauty  of  a  true  Chriftiandces 
especially  appear. 

But  with  refpecl:  to  love  ;  it  is  plain  by  the  fcripture,  that 
perfons  may  have  a  kind  of  religious  love,  and  yet  have  no  fa-, 
ving  grace,  Chrift  fpeaks  of  many  profeffing  Chriftians  ihat 
liave  fuch,  love,  whole  love  will  not  continue,  and  fo  (hall  fail 
offalvation,  Matth.  xxiv.  12,  13.  "  And  becaufe  iniquity  (hall 
*'  abound,  the  love  of  many  fhall  wax  cold.  But  he  that  (hall 
*'  endure  unto  the  end,  the  fame  fhall  be  faved."  Which  lat 
ter  words  plainly  fhew,  that  thofe  fpoken  of  before,  whofe  love 
fhall  not  endure  to  the  eftd,  but  wax  cold,  fhould  not  be  faved. 
Perfons  may  fee-rn  to  have  hvve  to  God  and  Chrilf,  yea  to 
liave  very  Rrong  and  violent  affections  of  this  nature,  and  yet 
have  no.  grace.  For  this  was  evidently  the  cafe  with  many 
gracel&fs  Jews,  fiich  as  cried  Jcfus  up  (o  high,  following  him 
day  and  night,  without  meat,  drink,  or  deep;  fuch  a:>  faidt 
Lord,  I  will  follow  the:  wkilhdrjQU'tr  thai  ^o^/ly  and  cried, 
£]oja?Lna  ta  the.  Ion  of  I) avid,  t 

The 

f  Agreeable  t->  this  Mr.  Stoddard  obfcrves,  in  his  Gwde  to  Clrifl^ 
that  forrre  fin ners  have  pangs  of  affeftkon,  and  give  an  account  that- 

nd  a  fpirh  of  love  to  Gc-..i,_  x\<\  of  their  ai.ning  at  the  glory 

of 


TO     DISTINGUISH     AFFECTIONS.         173 

The  apofde  feems  to  intimate,  that  there  were  many  in  his 
davs,  who  had  a  counterfeit  love  to  Chrill,  in  Eph.  vi.  24. 
Grace  be  with  all  them  that  love  our  Lord  je fits  Chri/l  in  fince- 
lity.  The  la  ft  word,  in  the  original,  fignifles  inincorruption^ 
which  (hews,  that  the  apoftle  was  fenfiblethat  there  were  many 
who  had  a  kind  of  love  to  Chrift,  whofe  love  was  not  pure  and 
fpintual. 

So  alfo  Chriftian  love  to  the  people  of  God  maybe  counter 
feited.  It  is  evident  by  the  (cripture,  that  there  mav  be  firorig 
affections  of  this  kind,  without  faving  grace;  as  there  were 
in  the  Galatians  towards  the  apoille  Paul,  when  they  were 
ready  to  pluck  out  their  eyes  and  give  them  to  him  ;  although 
the  apoftle  expreffes  his  fear  that  their  affections  were  come  to 
nothing,  and  that  he  had  befknved  upon  them  labour  in  vain, 
Gal.  iv.  11,  15. 

VII.  Perfons  having  religious  affeftions  of  many  kinds,  ac 
companying  one  another,  is  not  fufficient  to  determine  whe 
ther  they  have  any  gracious  affections  or  no. 

Though  falfe  religion  is  wont  to  be  maimed  and  monftrons, 
and  not  to  have  that  entirencfs  and  fymmetry  of  parts,  which 
is  to  be  feen  in  true  religion  ;  yet  there  may  be  a  great  variety 
of  falfe  affections  together,  that  may  referable  gracious  affec 
tions. 

It  is  evident  that  there  are  counterfeits  of  all  kinds  of  gra 
cious  affections ;  as  of  love  to  God,  and  love  to  the  brethren,  as 
has  beenjuft  now  obferved;  fo  of  godly  J'orrcw  Jorjin,  as  in 
Pharaoh,  Saul,  and  Ahab,  and  the  children  of  Ifrael  in  the 
wildernefs,  Exod.  ix.  27.  i  Sam.  xxiv.  16,  17.  and  xxvi.  21. 
i  Kings  xxi.  27.  Numb.  xiv.  39,  40.  and  of  mejeaf  of  God, 
as  in  the  Samaritans,  who  feared  the  Lord,  and  ferved  their 
own  gods  at  the  fame  time,  2  Kings  xvii.  32,  33.  and  thofe 
enemies  of  God  we  read  of,  Pfal.  Ixvi.  3.  who  through  the  great- 
nefs  of  God's  power,  fubmit  themfdvts  to  him,  or,  as  it  is  in 
tt>e  Hebrew,  lie  unto  him,  i.  e.  yield  a  counterfeit  reverence 

and 

of  God,  having  that  whirh  has  a  great  rcfemhlance  of  faving  grace; 
and  that  fometimes  their  common  affeftions  are  flronger  than  faving. 
And  fuppofes,  that  fometimes  natural  men  rrriv  have  fiich  violent 
pangs  of  falfe  affection  to  God,  that  they  may  think  themfelVss  wil- 
|iHg  to  be  damne4.  Page  2  r ,  and  6f. 


1/4  W  HAT      ARE      NO     S  I  G  N    S  Part  II. 

and  fubraiiTion  :  fo  of  a  gracious  gratitude,  as  in  the  children 
ofllrad,  who  fang  God's  praife  at  the  Red  fea,  Pfal.  cvi.  12. 
and  Naaman  the  Syrian,  after  his  miraculous  cure,  of  his  lepro- 
iy,  2  Kings  v.  ij,  &c. 

So  olfpihtualjoy,  as  in  the  (tony-ground  hearers,  Matth. 
xiii.  20.  and  particularly  many  of  John  the  BapufVs  hearers, 
John  v.  35.  So  of  zeal,  as  in  Jehu,  2  Kings  x.  16.  and  in 
Paul  before  his  converfkm,  Gal.  i.  M.  Phil.  iii.  6.  and  the 
unbelieving  Jews,  A6U  xx.i.  3.  Rom.  x.  2.  So  gracelefs  per- 
fons  may  have  earnejt  religious  dtprcs,  which  may  be  like 
Balaam  s  defires,  which  he  expreffes  under  an  extraordinary 
view  that  he  had  of  the  happy  ftate  of  God's  people,  as  diilin- 
guilhed  from  all  the  reft  of  the  world,  Numb,  xxiii.  9,  10. 
They  may  alfo  have  a  firorig  hope  of  eternal  life,  as  the  Phari- 
fees  had. 

And  as  men,  while  in  a  ftate  of  nature,  are  capable  of  a  re- 
femblance  of  all  kinds  of  religious  affeaions,  fo  nothing  hin 
ders  but  that  they  may  have  many  of  them  together.  And 
what  appears  in  faa,  does  abundantly  evince  that  it  is  very  of 
ten  fo  indeed.  It  teems  commonly  to  be  fo,  that  when  'falfe 
affeaions  are  raifed  high,  there  are  many  falfe  affeaions  attend 
each  other.  The  multitude  that  attended  Chrift  into  Jerufa- 
lem,  after  that  great  miracle  of  raifing  Lazarus,  feem  to  be 
moved  with  many  religion?  affeaions  at" once,  and  all  in  a  high 
degree.  They  feem  to  be  filled  with  admiration,  and  there 
was  a  fnew  of  an  high  affbaion  of  love,  and  alfo  of  a  great  de 
gree  of  trjsrence,  in  their  laying  their  garments  on  the  ground 
ibrChrifl  to  tread  upon  ;  and  alfo  of  great  gratitude  to  him, 
•  for ^the  great  and  good  works  he  had  wrought,  p raifing  him 
with  loud  voices  for  his  falvation  ;  and  earned:  de/ires  of  the 
coming  of  God's  kingdom,  which  they  fuppofed  Jefus  was  now 
about  to  fet  ur>  ---'  /{ '  -  —  ' -  •  •  -^"i 


-iw,^,  u.  v  mciKc  me  w:iuie  ciiy  ring  Vvitn  tiie  none  or  the 
and  appeared  great  in  their  zeal  and  forwardnefs  to  attend  ]< , -.•«, 
and  affrft  him  without  further  delay,  now  in  the  time  of  the 
great !  feafl :  of  the  pufj'ovtr,  to  fet  up  his  kinadom.  And  it  is 
eafy,  from  nature,  and  the  nature  of  the  affections,  to  give  an 
account  why,  when  one affeftion  is  raifed  very  hiirh,°that  it 
ftouid  excite  others  ;  efpecially  if  the  affeaion  which  is  railed 
be  that  of  counterfeit  love,  as  it  was  in  the  multitude 


WHO 


TO  DISTINGUISH  AFFECTIONS.   \*]§ 

who  cried  Hofanna.  This  will  naturally  draw  many  other  af- 
feclions  after  it.  For,  as  was  oWerved  before,  love  is  the 
chief  of  the  affections,  and  as  it  were  the  fountain  of  them. 
Let  r.s  fuppofe  a  pcrfon  who  has  been  for  fume  time  in  great 
exercife  and  terror  through  fear  of  hell,  and  his  heart  weaken 
ed  with  diftrefs  and  dreadful  apprehenfions,and  upon  the  brink 
ofdefpair,  and  is  all  at  once  delivered,  by  being  firmly  made 
to  believe,  through  forne  delufion  of  Satan,  that  God  has  par 
doned  him,  and  accepts  him  as  the  cbjefcl  of  his  dear  love,  and 
promifes  him  eternal  life  ;  as  fuppofe  through  fome  vifion,  or 
ftrong  idea  or  imagination,  fuddenly  excited  in  him,  of  a  per- 
fon  with  a  beautiful  countenance,  fmiling  on  him,  and  with 
arms  open,  and  with  blood  dropping  down,  which  the  perfon 
conceives  to  be  Chrift,  without  any  other  enlightening  of  the 
underfrdnding,  to  give  a  view  of  the  fpiritual  divine  excellency 
of  Chrift  and  his  fulnefs,  and  of  the  way  of  falvation  revealed 
in  the  gofpel  ;  or  perhaps  by  fome  voice  or  words  coming  as 
if  they  were  {poke  to  him,  fuch  as  thefe,  Sort,  be.  of  good  c/tcer, 
thy  fins  be  for  given,  thee  ;  or,  Fear  not,  it  is  the  father's  good 
meafure  to  give  you  the  kingdom,  which  he  takes  to  be  immedi 
ately  fpoken  by  God  to  him,  though  there  was  no  preceding 
acceptance  of  Chrift,  or  clofing  of  the  heart  with  him  :  I  fay, 
if  we  Oiould  fuppofe  fuch  a  cafe,  what  various  paflions  would 
naturally  croud  at  once,  or  one  after  another,  into  fuch  a  per- 
fon's  mind  ?  It  is  eafy  to  be  accounted  for,  from  mere  princi 
ples  of  nature,  that  a  perfon's  heart,  on  fuch  an  occafion,  fliould 
be  raifed  up  to  the  fkies  with  tranfpoits  of  joy,  and  be  filled 
with  fervent  affection,  to  that  imaginary  God  or  Redeemer, 
\vho  he  fuppofes  has  thus  refcued  him  from  the  jaws  of  fuch 
dreadful  deftruclion,  that  his  foul  was  fo  amazed  with  the  feais 
of,  and  has  received  him  with  fuch  endearment,  as  a  peculiar 
favourite  ;  and  that  now  he  (hould  be  filled  with  admiration 
and  gratitude,  and  his  mouth  mould  be  opened,  arid  he  full 
of  talk  about  what  he  has  experienced  ;  and  that,  for  a  while, 
he  mould  think  and  fpcak  of  fcarce  any  thing  eife,  and  fhculd 
fcem  to  magnify  that  God  who  has  clone  Ib  much  for  him, 
and  call  upon  others  to  rejoice  with  him,  and  appear  with  a 
chearful  countenance,  and  talk  with  a  loud  voice  :  and  how 
ever,  before  his  deliverance,  he  was  full  of  quarreliing.s  againfl 
thejuilice  of  God,  that  now  it  fliould  be  ealy  for  him  to  fu[>- 
rmt  to  God,  and  own  his  uir.vorthinefs,  and  cry  out  againfl 
himfelf,  and  appear  to  be  verv  bumble  before  God.  and  lie  at 

his 


1-6  \V  H  AT      ARE     NO     S  I  G  N  S  Part   tit 

his  feet  as  tame  as  a  lamb  ;  and  that  he  fhould  now  confefs  hi* 
tinworthinefs,  and  cry  out,  Why  me.  ?  why  me  ?  (Like  Saul* 
who  when  Samuel  told  him  that  God  had  appointed  him  to 
be  king,  nukes  anfwer,  AM  not  /  a  Btnjamite,  of  the  J'nialleji 
oftlie  tribes  of  l/'rael,  and  my  family  the.  teajl  of  all  the  families 
cf  the  tribe  of  Benjamin  ?  wherefore  thin  J'peakejl  thou  Jo  to  me? 
Much  in  the  language  oif  David,  the  true  faint,  a  Sam.  vii.  18, 
'-'  Who  arn  I,  and  what  is  ray  father's  houfe,  that  thou  halt 
**  brought  me  hitherto  ?")  Nor  is  it  to  be  wondered  at,  that 
now  he  fhould  delight  to  be  with  them  who  acknowlege  and 
applaud  his  happy  circumftaaces,  and  ihould  love  all  fuch  as 
elteem  and  admire  him  and  what  he  has  experienced,  and  have 
violent  zeal  againR  ail  fuch  as  would  make  nothing  of  fuch 
things,  and  be  difpofed  openly  to  feparate,  and  as  it  were  to 
proclaim  war  with  all  who  be  not  of  his  party,  and  mould 
now  glory  in  his  fuflerings,  and  be  very  much  for  condemning 
and  cenfuring  all  whofeem  to  doubt,  or  make  any  difficulty  of 
thefe  things  ;  arid  while  the  warmth  of  his  affections  laft,  mould 
be  mighty  forward  to  take  pains,  and  deny  himfelf,  to  promote 
the  intereft  of  the  party  who  he  imagines  favour  fuch  things, 
and  feem  earneftly  defirous  to  increafe  the  number  of  them,  as 
the  Pharifees  compared  fea  and  land  to  make  one  profdyte:\ 
And  fo  I  might  goon,  and  mention  many  other  things,  which 
will  naturally  arife  in  fuch  eircurnfrances.  He  muft  have  but 
(lightly  confulered  human  nature,  who  thinks  fuch  things  as 
thefe  cannot  arife  in  this  manner,  without  any  Lfernatural 
interpofition  of  divine  power. 

As  from  true  divine  love  flow  all  Chriilian  aSe&ions,  fo; 
from  a  counterfeit  love  in  like  manner  naturally  flow  other  iaifs: 
affcftions.  In  both  cafes,  love  is  .the  fountain,  and  the  other? 
affections  are  the  ft  reams.  The  various  faculties,  principle^ 
and  afieSions  of  the  human  nature,  are  as  it  were  many  chan-l 
ne's  from  one  fountain  :  if  there  be  fweet  water  in  the  foun*. 
fain,  fweet  water  will  from  thence  flow  out  in:o  thofe  various 
rlsuir.iels ;  but  if  the  water  in  the  fountain  be  poifonous,  tbea<; 
poiionous  ftreams  will  alibflow  out  into  all  thole  channels.  So| 

that 

J  ff  AiTociating  with  godly  men  does  not  prove  that  a  man  haj| 
"  .gnu^  :  Ahirhophel  was  David's  companion.     Sorrows  for  the  af> 
c<  Hictions  of  the  church,  and  delires  for  the  converiion  of  fouls,  dtf^ 
et  not  prove  it.     Theie  things  may  he  found  in  carnal  men,  aid  fd 
**  can  be  no  evidences  of  grace."   '  Stoddard's  Nature  offering  con* 


TO      DISTINGUISH     AFFECTIONS.       I// 

that  the  channels  and  flreams  will  be  alike,,  correfponding  one 
with  another  ;  but  the  great  difference  will  lie  in  the  nature  of 
the  water.     Or,  man's  nature  may  be  compared  to  a  tree,  with 
many  branches,  coming  from  one  root :  if  the  lap  in  die  root 
be  good,  there  will  alfo  be  good  lap  distributed  throughout  the 
branches,  and  the  fruit  that  is  brought  forth  will  be  good    and 
wholefome  ;  but  if  the  lap  in  the  root  and  flock  be  poifonous, 
fo  it  will  be  in  many  branches,  (as  in  the  other  cafe,)  and  the 
fruit  will  be  deadly.     The   tree  in  both  cafes   may   be  alike  ; 
there  may  be  an  exact  refemblance  in    fhape  ;  but  the  differ 
ence  is  found  only  in  eating  the  fruit.     It   is    thus  (in  fome 
meafure  at  leaft)   oftentimes,    between    faints  and   hypocrites. 
There  is  fometirnes  a  very  great  fitnilitude  between  true  and 
faife   experiences,  in  their  appearance,  and  in  what  is  exprel- 
fed  and  related  by  the  fubjects  of  them  :  and  the  difference  be 
tween  them  is  much  like  the 'difference  between  the  dreams  or 
Pharaoh's  chief  butler  and  baker  ;  they    feemed    to  be   much 
alike,  infomuch  that  when  Jofeph  interpreted  the  chief  butler's 
dream,  that  he  mould  be  delivered  from  his   imprifonment,  and 
reitored  to  the  king's  favour,  and  his  honourable  office  in  the 
palace,  the  chief  baker  had  raifed  hopes  and  expectations,  and 
told  his  dream  alfo  ;  but   he    was  wofully   difappointecl  ;  and 
though  his  dream  was  fo  much. like  the  happy  and  well-boclin  r 
dream  of  his  companion,  yet  it  was  quite  contrary   in  its  iflue. 

VIII.  Nothing  can  certainly  he  determined  concerning  the 
nature  of  the  affections  by  this,  that  comforts  and  joys  feem  to 
follow  awakenings  and  convictions  of  confcieace,  in  a  certain 
order. 

Many  perfons  feem  to  be  prejudiced  againfl  anfections  and 
experiences  that  come  in  fuch  a  method,  as  has  been  much 
iniifted  on  by  many  divines  ;  firlf,  fuch  awakenings,  fears  and 
awful  apnrehenfions  followed  with  fuch  legal  humblings,  in 
a  fenfe  of  total  finfulnefs  and  helpleflhefs,  and  then,  fuch  and 
fuch  light  and  comfort :  they  look  upon  all  fuch  fchemes,  lay 
ing  down  fuch  methods  and  (teps,  to  be  of  mens  deviling:  and 
particularly  ii  high  affections  of  joy  follow  great  diftrefs  ar.d 
terror,  it  is  made  by  many  an  argument  againft  thole  al 
tion?.  But  fuch  prejudices  and  objections  are  without  reafoa 
or  fcripture.  Surely  it  cannot  be  unreafbnable  to  fuppofc,  that 
before  G  xi  delivers  perfons  from  a  ftatc  of  fm  and  CKpoll  / 
to  deftr notion,  he  ihould  give  them  fome  c< 

fc>...  evil  lie  delivers  irom  :  th 


W  HAT     ARE     NO     S  I   G  NT   S  Part  II. 

fenfibly,  and   underftand  their  own  falvation,  ami  know  fomc-. 
thing  of  v/hr.t  Goi  does  for   them.     At  men  th;;t  art    fa 
are  in  two  exceeding  different  (tares,  fo  '  in 

flation,  and  then  in  a  ilate  of  juftiricatbn  and  lefs ;  and 

as  God  in  the  work  of  the  fulvation  of  mankind,  ck-als  with  them 
fuitably  to  their  intelligent  raticr.-il  nrture  :  fo  it  feems  realbn- 
able,  and  agreeable  to  God's  wi  .  : ...it  men  \\i;o  arc  fcv'i.d. 
fjiould  be  in  thefe  two  ibtc-  firft,  that  tney  fliouldj 

fenfibly  to  themfelves,  be  in  a  itate  of  condemnation,  and  fo 
in  a  Hate  of  \voful  calamity  and  dreadful  mifcry,  and  fo  after 
wards  fenfibly  in  a  flute  of  deliverance  and  happinefs ,  and  that 
they  ihor.id  be  firft  fenf.ble  of  their  abfolnte  extreme  iK-cefiity, 
and  afterwards  of  Chrift's  fuffieiency  and  God's  mercy  through 
him. 

And  that  it  is  God's  manner  of  dealing  with  men,  to  lead 
them  into  a  wzlderncfs,  before  h&  fpsafis  coJnfortabt]  ,  and 

fo  to  order  it,  that  they  mall  be  brought  inu>  difttefs,  and  made 
to  fee  their  own  helpleil:  -:fs,  and  abfolute  dependence  on  his 
power  and  grace,  before^^Epears  to  work  ar»y  szu.at  deliverance 
for  them,  is  abundantly  fflpnifcit  by  the  fcriptir/e.  Then  is 
God  wont  to  repent  himffijjor  nis  ptvf effing pfopte,  when  their 
Jireugth  is  gone ^  and  there  isnontjhut  up  or  trjt,  and  when 
they  are  brought  to  fee  that  their  falfe  gods  cannot  help  them, 
and.  that  the  rock  in  whom  they  triulal  is  vain,  Dent,  xxxii. 
36,  37,  Before  God  delivered  the  children  of  Ifbel  out  of 
Jigypt,  they  were  prepared  for  it,  by  being  made  to  Jet-that  they 
ztjdrc  in  an  evil  cafe,  and  to  cry  unto  God,  becc.ufc  of  their  haid 
bondagt,  Exod.  ii.  23.  and  v.  19.  And  before  God  wrought 
that  great  deliverance  for  them  at  the  Red  Tea,  they  were  brought 
into  great  diirreis,  tht  icildcynej}  had  Jliut  them  w,  they  could 
not  turn  to  the  right  hand  nor  the  Kir.  and  the  Red  fea  was  be 
fore  them,  and  the  great  Ein-ptian  l-.of:  behind,  pr.d  they  were 
brought  to  Ice  that  they  could  do  nothing  to  help  themielves,  nud 
that  if  God  did  not  help  them,  they  iliouid  be  Irtimediately 
{wallowed  up  ;  and  then  God  appeared,  ainl  turned  thtir  cries 
into  fbngs.  So  before  they  wejre  brougjit  to  then  uit,  ai.d  to 
c-:joy  the  milk  and  l:o»-:.y  of  C:-.ir.u:r.,  God  /W//:,/\  through  a 
great  and  terrible,  witdernefs,,  that  lit  n.i^ht  humble  iher,^  and 
tc..u/i  ike  1.1  ichai  was  in  their 

'erend,  Deut.  .yiiit  2,  16 
of  Mood   twelve   years,  w<^  n<  :mtil  fhe  had 

/  all  '•<  i  In  ing  an  ru/'i/u'y  /•- 

*j  any,  aivi  fo  Wasleft   \    Ipld  •   ha  ing  no   UiOJ  '••'  to 

fpend  ; 


TO    DISTINGUISH    A  F  F  E  C  T  IONS.       179 

fpend  ;  and  thea  f"he  came  to  the  great  Phyfician,  without  any 
or  price,  a 'id  was   healed  by  him,  Luke  viii.  43,  44. 
•  Chriit  woidd  anfwer  the  reci    (j  ,  of  Cana 

an,  he  fir! I  feemed  utterly  to  deny   I  !  huinMed  her,  and 

brought  her  to  own  hferfelf  worthy  to  be  call.  ,  and  thea 

,ved  her  mercy,  and  received  her  as  a 

xv.  22.  &c.  The  apoftle  Paul,  before  a  rerrr.  ;iverance, 

was  preffffd  out   ofmenjtire,    above  Jtrcuvui,  ir,-/bmuch   that  he 
-•id  e.vtn  of  lift  ;  but  had  the  fentcticc  of  d& 

ght  not  trv.ii  in  himfdf,  but  in  God  I  hat  raifed  the. 
.  ;.   8,9,  10.     There  was  firft a  great  tempslt,  anrl 
the  ihip  was  covered  with  the  waves,  and  jnft  ready  to  fink,  and 
the  difciples  were  brought  to  cry  to  Jefus,  Lord,  five  us,  we  pc- 
riJJi  \  and  then  the  wir.ds  and.  leas  were  rebuked^  and  there  was 
t  calm,  Matth.  viii,  24,  25,  26.     The  leper,  before  he  is 
-.!,  mult  have  his  mourh  itopped,  by  a  covering  on  his 
Tip,  and  was  to  acknov/Iege  his  great  mifery  an  ' 
.efs,  by  rending  his  cloaths,  and'  crying:,  "   Urr. 
"-  clean,"  Lev.  xiii.  45.     And  b:* 

heals  them,  are  brought  t-   i  \!,and 

kavi  not  obeyed  the  voice  of  the.  Lord,  and  t-j  lee  that  they  lie 
down  in  their  jhame,  and  that  confujion  covers  them,  and  that 
in  vain  is  jalvatwn  hoped  for  from  the.  hills,  and  from  the  mul 
titude  of  mountains,  and  that  God  only  can  fuve  them.  Jer.  iii* 
-^  • ,  .'4,  25.  Jofcph,  who  was  (bid  by  his  brethren,  and  therein 
was  a  type  of  Chriit,  brings  his  brethren  into  e"cat  perplexity 
and  diftfefs,  and  brings  them  to  rellecT:  on  their  fir,,  and  to  fay, 
we  are  verily  guilty  i  and  at  lait  to  rrf;g!i  up  the;.  .-.tirely 

into  his  hands  for  bondmen  ;  and  then  reveals  himfelf  to  them, 
as  their  brother  and  their  faviouf. 

And  if  we  confidiT  thole  extraordinary  manifcfiations  which 
G.->d  made  of  himfelf  to  faints  of  old,  we  ihall  find  that  lie  com 
monly  fir i!  rnaniieded  himfelf  in  away  which  was  terrible,  ami 
then  by  thofe  things  that  were  conifortahle.  So  it  was  with 
Abraham  ;  fird,  a  honor  of  %r?at  diirkn>-fs  fell  ujfon  him*  and 
then  Gocl  revealed  rmrdeH' to  him  in  fweet  piornifes,  Gen.xv. 
12,  13.  So  it  was  with  Mofes  at  mount  Sinai  ;  fir!r,  God 
appeared  to  him  in  all  the  terrors  of  his  dreadful  majdlv,  io 
that  Motes  fiid,  7,'\  w;,'  and  quake.,  and  then  lie  made 

'  :  (joodnefs  to  pals  before  !,;m,  arid  proclaimed  his  narnf, 
The  Lord  God  gracious  and  mrfrif at,  &c.  So  it  was  with  Elijah  ; 
fiiTr,  there  is  a  ftnnnv  u-ind,  Slid  [ua  :e,  and  devouring 

iii'i1,  oiiJ,  then  j  iUil,  fn  •  •   .  inrrs  jcix.     So  it 

W4S 


ifdo  WHAT    A  R  £    N-O   SIGNS          Part  II. 

was  with  Daniel  ;  he  fiift  f'aw  ChriiTs  countenance  as  light 
ning,  that  terrified  him,  and  caufed  him  to  faint  away ;  and 
then  he  is  ftrengthened  and  refreihed  with  fuch  comfortable 
words  as  thefe,  0  Daniel,  a  man  greatly  beloved*  Dan.  x.  So  it 
was  with  the  apoftle  John,  Rev.  i.  And  there  is  an  analogy 
obfervable  in  God's  difpenfations  and  deliverances  which  he 
works  for  his  people,  and  the  rnanileftation  which  he  makes  of 
himfelf  to  them,  both  ordinary  and  extraordinary. 

But  there  are  many  things  in  fcripture  which  do  more  di 
re  ft  I  y  {hew,  that  this  is  God's  ordinary  manner  in  working  fal- 
vation  for  the  fouls  of  men,  and  in  the  manifellations  God 
makes  of  himfelf  and  of  his  mercy  in  Chrift,  in  the  ordinary 
works  of  his  grace  on  the  hearts  of  fmners.  The  fervant  that 
owed  his  prince  ten  thoufand  talents,  is  firft  held  to  his  debt, 
and  the  king  pronounces  fentence  of  condemnation  upon  him, 
and  commands  him  to  be  fold,  and  his  wife  and  children,  and 
payment  to  be  made  ;  and  thus  he  humbles  him,  and  brings" 
him  to  own  the  whole  debt  to  be  juft,  and  then  forgives  him  all. 
The  prodigal  fon  fpends  all  he  has,  and  is  brought  to  fee  him- 
felf  in  extreme  circumftances,  and  to  humble  himfelf,  and  own 
his  unworthinefs,  before  he  is  relieved  and  feafted  by  his  father, 
Luke  xv.  Old  inveterate  wounds  muft  be  fearched  to  the  bot 
tom,  in  order  to  healing  :  and  the  fcripture  compares  fin,  the 
wound  of  the  foul,  to  this,  and  fpeaks  of  healing  this  wound 
without  thus  fearchingof  it,  as  vain  and  deceitful,  Jer.  viii.  11. 
Chrift,  in  the  work  of  his  grace  on  the  hearts  of  men,  is  com 
pared  to  rain  on  the  mown  grafs,  grafs  that  is  cut  down  with 
a  fcythe,  Pfal.  Ixxii.  6.  representing  his  refrefhing,  comforting 
influences  on  the  wounded  fpirit.  Our  firft  parents,  after  they 
had  finned,  were  firft  terrified  with  God's  majefty  and  juftice, 
and  had  their  fin,  with  its  aggravations,  fet  before  them  by  their 
Judge,  before  they  were  relieved  by  the  promife  of  thee  feed  of 
the  woman.  Ghriftians  arefpoken  of  as  thofe  "  that  have  fled 
*'  for  refuge,  to  lay  hold  on  the  hope  fet  before  them,"  Heb. 
vi.  18.  which  representation  implies  great  fear,  and  fenfe  ot 
danger  preceding.  To  the  like  purpofe,  Chrift  is  called  "  a  hid- 
"  ing-place  from  the  wind,  and  a  covert  from  the  tempeft,  and 
"  as  rivers  of  water  in  a  dry  place,  and  as  the  fhadow  of  a 
"  great  rock  in  a  weary  land,"  If.  xxxii.  at  the  beginning. 
And  it  feems  to  be  the  natural  import  of  the  word  go /pel,  glad 
tidings,  that  it  is  news  of  deliverance  and  falvation,  after  great 
fear  and  diilrsfs.  Theieis  all  reafon  to  fuppofc,  that  God  deals 


TO     D   I  S  T  I   N  G  U  I   S  II    A  F  F  £  C  T  I  O  N  S.       l8l 

with  particular  believers,  as  be  dealt  with  his  church,  which  he 
firft  made  to  hear  his  voice  in  the  law,  with  terrible  thunders 
arid  lightnings,  and  kept  her  under  that  fchoolmafter,  to  prepare 
her  for  Ghrift  ;  and  then  comforted  her  with  the  joyful  found 
or  the  gofpel  from  mount  Sion.  So  lihevvife  John  the  Bapiiic 
came  to  prepare  the  way  for  Chrift,  and  prepare  mens  hearts 
for  his  reception,  by  (hewing  them,  tberr  fins,  and  by  bringing 
the  felf- righteous  Jews  off  from  their  cwri  righfeoufhefs,  tell 
ing  them  that  they  were  a  generation  of  vipers,  and  (hewing 
them  their  danger  of  the  wrath  to  come,  telling  them  that  the  ax 
was  laid  at  the,  root  of  the  trees,  Sec. 

And  if  it  be  indeed  God's  mariner,  (as  I  think  the  forego 
ing  coniiderations  (hew  that  it  undoubtedly  is,)  before  he  gives 
men  the  comfort  of  a  deliverance  from  their  fin  and  mifery, 
to  give  them  a  confiderable  fenfe  of  the  greatnefs  and  dread- 
fulnefs  of  thofe  evils,  and  their  extreme  wretchednefs  by  rea- 
fon  of  them  ;  furely  it  is  not  unreafonable  to  fuppofe,  that 
perfons,  at  leaft  oftentimes,  while  under  thefe  views,  mould 
have  great  diftrelTes  arid  terrible  apprehenfions  of  mind  :  ef- 
pccially  if  it  be  confidered  what  thefe  evils  are,  that  they  have 
a  view  of;  which  are  no  other  than  great  and  manifold  fins, 
againft  the  infinite  majefty  of  the  great  JEHOVAH,  and  the 
fuffering  of  the  fiercenefs  of  his  wrath  to  all  eternity.  And  the 
more  fo  Hill,  when  we  have  many  plain  inflances  in  fcripture, 
of  perfons  that  have  aftually  been  brought  into  extreme  diftrefs, 
by  fuch  convictions,  before  they  have  received  faving  confola- 
tions  :  as  the  multitude  at  Jerufalem,  who  \f  eft  pricked  in  their 
heart,  and faid  unto  Peter,  and  the  reft  of  the  apcjlles,  Men  and 
brethren,  what  fliall  we  do  ?  and  the  apoitle  Paul,  who  trembled 
and  was  ajlonijlied,  before  he  was  comforted  :  and  the  jailor, 
when  he  called  for  a  ii^ht,  and  fprang  in,  and  came  trembling, 
and  fell  down  before  Paid  and  Si/as,  and  f aid >  Sirs,  what  mujt 
I  do  to  befaved? 

From  thefe  things  it  appears  to  be  very  unreafonable  in  pro- 
fe fling  Chriftians,  to  make  this  an  obje$ion  againft  the  truth 
and  fpiritual  nature  of  the  comfortable  and  joyful  affeftions 
which  any  have,  that  they  follow  fuch  awful  apprehenfions 
and  diftrefles,  as  have  been  mentioned. 

And  on  the  other  hand,  it  is  no  evidence  that  comforts  and 
jqys  axe  right,  becaufe  they  fuccecd  great  terrors,  and  amaz 
ing- 


3  Sa  WHAT    ARE    NO    Sic  N  s        Part  II. 

ing  fears  of  hell.*     This  feems  to  be  whit   fome   perfons    lay 
g.e^t  weight  upon  ;  efteerning  great  terrors  an  evidence   of  a 
great  work,  of  the  law   wrought  on   the  heart,   well    preparing 
the  way  for  foiicl  comfort  :    not  configuring  that  terror,  and  a 
conviction  of  confciencc,  arc   different  things.     For    though 
conviclions  of  confcience  do  often  caufe  terror  ;  yet    they    do 
not  confiit  in  it ;  and  terrors  do  often  arife  from  other  caufes. 
Convictions  of  confcience,    through  the   influences  of  God's 
Spitir,  confift  in  conviction  of'  finfulnefs  of  heart  and  practice, 
and  of  the  dreadfulnefs  of  fin,  as  committed  againit  a  God   of 
temble  majefiy,   infinite  holinefs  and  hatred   of  fin,   and   ftfi£fc 
juftice  in  punilhing  of  it.     But   there  are   fome  perfons    that 
have  frightful  apprehenfions  of  hell,  a    dreadful  pit  ready  to 
fwal'ow  them  up,  and  flames  juft  ready  to   lay   hold  of  them, 
and  devils  around  them,  ready  to  feize  them  ;  who  at  the  fame 
time  feem  to  have  very  little  proper  enlightenings  of  confci 
ence,  really  convincing  them  of  their  finfulnefs   of   heart  and 
life.     The  devil,  if  permitted,  can  terrify  men   as  well  as   the 
Spirit  of  God,  it  is  a  work  natural  to  him,  and  he  has  many 
\vaysofdoingit,  in  a  manner  tending  to  no  good.     He    may 
exceedingly  affright  perfons,  by  imprefling  on   them  many  ex 
ternal  images  and  ideas,  of  a   countenance  frowning,   a  fword 
drawn,  black  clouds  of  vengeance,  words  of    an  awful   doom 
pronounced, t  hell  gaping,  devils  coming,  and  the  like,  not  to 
convince  perfons  of  things  that  are  true,  and   revealed  in  the 
word  of  God,  but  to  lead  them  to  vain  and  groundlefs   deter 
mination  : 


*  Mr.  Shepard  fpeaks  of cs  mens  being  cafe  down  as  low  as  hell- 
"  by  forrow  and  lying  under  chains,  quaking  in  appreherition  ot 
*'  terror  to  come,  and  then  raifed  up  to  heaven  in  joy,  not  a  hi?  t.) 
*'  live  ;  and  yet  not  rent  from  lull  :  and  fuch  are  objects  of  pitv  now, 
**  and  are  like  to  be  the  objects  of  terror  at  the  great  day."  Parable 
tfike  ten  Virgins,  P.  L  p.  125. 

T  "  The  way  of  the  Spirit's  working,  when  it  does  convince  men, 
"  is  by  enlightening  natural  confcience.  The  Spirit  does  not  work. 
**  tyr  S?v^nS  a  teftimonjr,  but  by  affixing  natural  confcience  to  do  its 
"  work.  Nature;!  confcience  is  the  mftitnnent  in  the  hand  of  God, 
•*  to  accufe,  condemn,  terrify,  and  to  urge  to  duty.  The  Spirit 
"  of  God  leaovs  men  into  the  ccnfideration  of  their  danger,  and  make? 
**  them  to  be  affected  therewith,  Prov.  xx.  27.  'The  J'pirit  cf  man  ,•>• 
*;  the  candle  of  the  Lord,  /tanking  all  the  ifevoard  farts  of  ice  &//V." 
Scji.iard's  Guide  to  Cbrijr,  pag*1  44. 


TO    DISTINGUISH    AFFECTIONS. 

initiations  ;  as  that  their  day  is  pad,  that  they  are  reprobated, 
that  God  is  implacable,  that  he  lias  come  to  a  refutation  im 
mediately  to  cut  them  off,  &c. 

And  the  terrors  which  fume  perfons  have,  are  very  much 
owinj;  to  the  Danicukir  conftitution  and  temper  they  are  of. 
ig  is  more  iiianifeft,  than  that  fome  perfons  are  of  fucli 
a  temper  and  frame,  that  their  imaginations  are  more  lirongly. 
imprcifed  with  everything  they  areaffe£le4  with,  than  others  ; 
and  the  impreflion  on  the  imagination  re-afts  on  the  affection, 
and  raifes  that  ftill  higher;  and  fo  affection  and  imagination 
aft  reciprotally,  one  on  another,  till  their  affection  is  r::ujd  to 
a  vail  height,  and  the  perfon  is  fwallovved  up,  and  loics  all  poi- 
feflion  of  himfelf.*  \ 

And  fome  fpeak  of  a  great  fight  they  have  of  their  wic&pd- 
nefs,  who  really,  when  the  matter  comes  to  be  well  exami 
ned  into  and  throughly  weighed,  are  found  to  have  little  or 
no  convictions  of  confcience.  They  tell  of  a  dreadful  hp.rd 
heart,  and  how  their  heart  lies  like  a  Hone ;  vJien  truly  they 
have  none  of  thofe  things  in  their  mind*  or  thoughts,  wherein 
the  hardnefs  of  mens  heart  does  really  confift.  They  tell  of  a 
dreadful  load  and  fink  of  fin,  a  heap  of  black  and  loatUome 
iilthinefs  within  them  ;  when,  if  the  mazier  be  carefully  in 
quired  into,  they  have  not  in  view  any  thing  wherein  the  cor 
ruption  of  nature  does  truly  confift,  nor  have  they  any  thought 
of  any  particular  thing  wherein  their  hearts  are  finfuiiy  dcfec- 
tue,  or  fall  ihort  of  what  ought  to  be  in  them,  or  any  exer- 
cifes  at  all  of  corruption  in  them.  And  many  think  alfo  they 
have  great  convi6iions  of  their  aclual  fins,  who  truly  have  none. 
They  tell  how  their  fins  are  fet  in  order  before  them,  they  fee 
them  ftand  encompailing  them  round  in  a  row,  with  a  dreadi;.:! 
frightful  appearance;  when  really  they  have  not  fo  much  as 
one  of  the  fins  they  have  been  guilty  of  in  the  courfe  oi  their 
lives,  coming  into  view,  that  they  are  affected  with  the  aggra 
vations  of. 

Arid  if  perfons  have  had  great  terrors  which  really  have  been 
from  the  awakening  and  convincing  influences  of  the  Spirit  of 

God, 

*  The  famous  Mr.  Perkins  diflingiiifries  between  "  tbofe  for  rows 
"  thac  conic  through  convidions  of  c'-.n^r:.-nce,  and  melancholic 
"  paifioiis  adfing  only  from  mejre  imj  ,  ftrongly  conceived 

"  in  the  brain  ";  which  he  fays,  ufuaiiy  come  on  a  fu-vkicu,  like 
"  lightening  into  a  hoafe,"  vol.  i.  of  his  worlis,  page  385. 


184  WHAT    ARE    NO    SIGNS          Part  II. 

God,  it  doth  not  thence  follow  that  their  terrors  muft  needs 
iilue  in  true  comfort.  The  unmonified  corruption  of  the  heart 
may  quench  the  Spirit  of  God,  (after  he  has  been  ftriving,) 
by  leading  men  to  prefumptuous,  and  felf-exalting  hopes  and 
joys,  as  well  as  otherwife.  It  is  not  every  woman  who  is  real 
ly  in  travail,  that  brings  forth  a  real  child  ;  but  it  may  be  a 
inonftrous  production,  without  any  thing  of  the  form  or  pro 
perties  of  human  nature  belonging  to  it.  Pharaoh's  chief 
baker,  after  be  had  lain  in  the  dungeon  with  jofeph,  had  a 
vifion  that  raifed  his  hopes, and  he  was  lifted  up  out  of  the  dun 
geon,  as  well  as  the  chief  butler  ;  but  it  was  to  be  hanged. 

But  if  comforts  and  joys  do  not  only  come  after  great  terrors 
and  awakenings,  but  there  be  an  appearance  of  Jack  prepatory 
conviclions  and  humiliations,  and  brought  about  very  diilincily, 
by  fuck  fteps,  and  in  fuck  a  method,  as  has  frequently  been 
obfervable  in  true  converts ;  this  is  no  certain  fign  tl;at  the 
ligrht  and  comforts  which  follow  arc  true  and  faving.  And  for 
tliefe  following  reafons, 

Fir  ft  y  As  the  devil  can  counterfeit  all   the  faving  operations 
and  graces  of  the  Spirit   of  Gocl,   fo  he  can  counterfeit  thofe 
operations  that  are  preparatory  to  grace.     If  Satan  can   coun 
terfeit  thofe  eflecls  of  God's  Spirit  which    are   fpecial,  divine 
and  fancYifying  ;  fo  that  there  ihall  be  a  very  great  refemblance, 
in  all  that  can  be  obfervecl  by  others  ;   much  more  eafily  may 
lie  imitate  thofe  works  of  God's  Spirit   \vbich    are  common, 
und  which  men,  while  they  are  yet   his  own  children,  are  the 
fubjecls  of.     Thefe  works  are  in  no  wife  fo  much   above  him 
as  the  other.     There  are  no  works  of  God  ihat  are  fo  high  and 
divine,  and  above  the  powers  of  nature,  and    out  of  the  reach 
of  the  power  of  ail  creatures,  as    thofe   works    of   his   Spirit, 
whereby  he  forms  the  creature  in  his  own  image,  and  makes  it 
fo  be  a  partaker  of  the  divine  nature.     But  if  the  devil  can  be 
the  .author  of  ftieh  refemblances  of  thefe  as  have   been  fpoken 
of,  without  doubt. he  may  of  thofe  that  ;>re  of  an  infinitely  in 
ferior   kind.     And  it  is  abundantly  evident  in  fact,  that  there 
are  falfe  humiliations,  and  f.iife  ftibmiiiions,  as    well    as    faifc 
comforts.*     How  far  was  Saul  brought,  though  a  very  wick 
ed  man,  and  of  a  haughty  fpirit,  when  he  (though  a  great  king) 

was 

*  T^erertefable  Stoddard  obferves,  "  A  man  m?y  fay,  that  now 
"  he  can  jiulify  God  however  he  deals  with  him,  an  I  notbebro 
"  oif  from  his  owii  nV'iteoafheis ;  and  that  feme  men  clo  j.ufdiy 

GctL 


To   DISTINGUISH   AFFECTIONS.     185 

was  brought,  in  conviclion  of  his  (in,  as  it  were  to  fall  dowri 
all  in  tears>  weeping  aloud,  before  David  his  own  fiibjeclj 
(and  one  that  he  had  for  a  long  time  mortally  hated,  and  open 
ly  treated  as  an  enemy,)  and  condemn  himfelf  before  him,  cry* 
ing  out,  "  Thou  art  m.ore  righteous  than  I  :  for  thou  haft  re- 
'*  warded  me  good,  whereas  I  have  rewarded  thee  evil  ?"  And 
at  another  time,  "  I  have  finned,  I  have  played  the  fool,  I  have 
erred  exceedingly,"  i  Sam.  xxiv.  16,  17*  and  chap,  xxvi* 
21.  And  yet  Saul  feems  then  to  have  had  very  little  of  the  in 
fluences  of  the  Spirit  of  God,  it  being  after  God's  Spirit  had 
departed  from  him,  and  given  him  up,  and  an  evil  fpirit  from 
the  Lord  troubled  him.  And  if  this  proud  monarch,  in  a  pang 
of  affeclion,  was  brought  to  humble  himfelf  fo  low,  before  a 
fubjecl  that  he  hated,  and  ftill  continued  an  enemy  to  ;  there 
doubtlefs  may  be  appearances  of  great  conviclion  and  humilia 
tion  in  men,  before  God,  while  they  yet  remain  enemies  to 
him,  and  though  they  finally  continue  fb.  There  is  oftentimes 
in  men,  who' are  terrified  through  fears  of  hell,  a  great  ap 
pearance  of  their  being  brought  off  from  their  own  righteouf* 
nefs,  when  they  are  not  brought  off  from  it  in  all  ways,  although 
they  are  in  many  ways  that  are  more  plain  and  vifible.  They 
have  only  exchanged  fome  ways  of  trufting  in  their  own  righ- 
teoufnefs,  for  others  that  are  more  fecret  and  tub  til.  Oftentimes 
a  great  degree  of  difcouragement,  as  to  many  things  they  ufed  to 
depend  upon,  is  taken  for  humiliation:  and  that  is  called  a  fub-. 
million  to  God,  which  is  no  ahfjlute  fubmmion,  but  has  fome 
fecret  bargain  in  it,  that  it  is  hard  to  difcover. 

Secondly,  If  the  operations  and  eftecls  of  the  Spirit  of  God4 
in  the  convictions  and  comforts  of  true  converts,  may  befophif* 
ticated,  then  the  order  of  them  may  be  imitated.  If  Satan  can 
imitate  the  things  themfelves,  he  may  eafily  put  them  one  af 
ter  another,  in  fuch  a  certain  order.  If  the  devil  can  make  A, 
B,  and  C,  it  is  as  eafy  for  him  to  put  A  firft,  and  B  next,  and 
C  next,  as  to  range  them  in  a  contrary  order.  The  nature  of 

A  a  divine 

God,  from  a  partial  conviftion  of  the  righteoufnefs  of*  their  coil-< 
demnation ;  Confdence  takes  notice  of  their  fmfulnefs,  and  tells 
them  that  they  may  be  righteouily  damned  ;  as  Pharaoh,  who- 
juftiiied  God,  Exod.  ix.  27.  And  they  give  fome  kind  of  confentl 
to  it,  but.  many  times  it  does  not  continue,  they  have  only  a  pang 
upon  them,  that  dually  dies  away  after  a  little  time."  Guide  tv 
Irifti  page  71. 


WHAT    ARE    NO    SIGNS        Part  II. 

divine  things  is  harder  for  the  devil  to  imitate,  than  their  or- 
der.  He  can  exactly  imitate  divine  operations  in  their  nature,; 
though-his  coun:erfeits  many  be  very  much  like  them  in  exter 
nal  appearance  ;  but  he  can  exaclly  imitate  their  order.  When 
counterfeits  are  made,  there  is  no  divine  power  needful  in  or 
der  to  the  placing  one  of  them  firfl,  and  another  laft.  'And 
therefore  no  order  or  method  of  operations  and  experiences,  is 
any  certain  fign  of  their  divinity.  That  only  is  to  be  trufted 
to,  as  a  certain  evidence  of  grace,  which  Satan  cannot  do,  and  : 
which  it  is  impoffible  mould  be  brought  to  pals  by  any  power  5 
fhoi  t  of  divine. 

Thirdly,  We  have  no  certain  rule  to  determine  how  far  God'a 
own  Spirit  may  go  in  thofe  operations  and  convictions  which  in 
themfelves  are  not  fpiritual  and  faving,  and  yet  the  perfon  that 
is  the  fubjecl  of  them,  never  be  converted,  but  fall  ihortof  fal-| 
vation  at  lad.     There  is  no  necelfary  conne6tion  in  the  nature  \ 
of  things,  between  any  thing  that  a  natural  man  may  experience  1 
while  in  a  fiate  of  nature,  and  the  faving  grace  of  God's  Spirit. 
And  if  there  be  no  connection  in  the  nature  of  things,  then  there 
can  be  no  known  and  certain  co'nne6Hon  at  all,  unlefs  it  be  by 
divine  revelation.     But  there  is  no  revealed  certain  connection 
between  a  ftate  of  falvation,  and  any  thing  that  a  natural  man 
can  be  the  fubjecl:  of,  before  he  believes  in  Chrift.     God  has 
revealed  no  certain  connection  between  falvation,  and  any  qua 
lifications  in  men,  but  only  grace   and   its  fruits.     And  there-*-; 
fore  we  do  not  find  any  legal  convittions,  or  comforts  following 
thefe  legal  convictions,  in  any   certain  method  or  order,  ever 
once  mentioned  in  the  fcripture,  as  certain  figns  of  grace,  or 
things  peculiar  to  the  faints  ;  although  we   do  find  gracious 
operations  and   effecls  themfelves,  fo  mentioned,  thouiands  of 
times.  Which  mould  be  enough  with  Chriflians,  who  are  wil 
ling  to  have  the  word  of  God,  rather   than  their  own  philofo- 
phy  and  experiences,  and  conjectures,  as  their  fufiicient  and 
fare  guide  in  things  of  this  nature. 

Fourthly,  Experience  does  greatly  confirm,  thatperfons  feem- 
ing  to  have  convictions  and  comforts  following  one  another  in; 
iuch  a  method  and  order,  as  is,  frequently  obfervable  in  true, 
converts,  is  no  certain  fign  of  grace.  *  I  appeal  to  all  thofe 

miniflers 

*  Mr.  Stoddard,  who  had  much  experience  of  things  of  this  nature,; 
long  ago  obierved,  that  converted  and  unconverted  men  cannot  be; 
certainly  diilinguiftied  icy  the  account  they  give  of  their  experience  : 

the 


TO.  DISTINGUISH  AFFECTIONS. 

minifters  in  this  land,  who  have  had  much  occafion  of  dealing 
with  fouls,  in  the  late  extraordinary  feafon,  whether  there  has 
not  been  many  who  do  not  prove  well,  that  have  given  a  fair 
account  of  their  experiences,  and  have  fcemed  to  be  converted 
according  to  rule,  i.  e.  with  convictions  and  afte6tions,  fuc- 
ceeding  dillimHiy  and  exactly,  in  that  order  and  method,  which 
has  been  ordinarily  infilled  on,  as  the  order  of  the  operations 
of  the  Spirit  of  God  in  convei  fion. 

And  as  a  feeming  to  have  this  diflinclnefs  as  to  flaps  and 
method,  is  no  certain  fign  that  a  perfon  is  converted  ;  fo  a 
being  without  it,  is  no  evidence  that  a  perfon  is=  not  converted. 
Tor  though  it  might  be  made  evident  to  a  demonftration,  on 
fcripture-principles,  that  a  (inner  cannot  be  brought  heartily  to 
receive  Chrill  as  his  Saviour,  who  is  not  convinced  of  his.  fin 
and  mifery,  and  of  his  own  einptinefs  and  helpleilhefs,  and  his 
juft  defert  of  eternal  condemnation;  and  that  therefore  fuch 
convictions  muft  he  fome  way  implied  in  what  is  wrought  in 
his  foul  ;  yet  nothing  proves  it  to  be  neceifary,  that  all  thofe 
things  which  are  implied  or  prefuppofed  in.  an  aft  of  faith  in 
Chriit,  tnuft  be  plainly  and  diitinttly  wrought  in  the  foul,  info 
many  fucceflive  and  feparate  works  of  the  Spirit,  that  mall  be 
each  one  plain  and  manifeft,  in  all  who  are  truly  converted, 
On  the  contrary,  (as  Mr.  Shepard  obferves)  fomefimes  the 
change  made  in  a  faint,  at  firft  work,  is  like  a  confufed  chaos; 
fo  that  the  faints  know  not  what  to  make  of  it.  The  manner 
of  the  Spirit's  proceeding  in  them  that  are  horn  of  the  Spirit,. is 
very  often  exceeding  myflerious  an4  unfearchable  :  we,  as  it 
were,  hear  the  found  of  it,  the  effect  of  it  is  difcernible;  but 
no  man  can  tell  whence  it  came,  or  whither  it  went.  And  it 
is  oftentimes  as.difficult  to  know  the  way  of  the  Spirit  in  the 
new  birth,  as  in  the  full  birth:  Eccl.  xi.  5.  "Thou  knoweftnot 
"  what  is  the  way  of  the  Spirit,  or  how  the  bones  do  grow  in 
"  the  worab  of  her  that  is  with  child  :  even  fo  thbu  knoweil 
"  not  the  works  of  God,  that  worketh  all."  The  ingcnerating  . 
of  a  principle  of  grace  in  the  foul,  feems  in  fcripture  to  be  ;" 
compared  to  the  conceiving  of  ChrilHn  the  womb,  GaJ.iv.  19.  ( 
And  therefore  the  church  is  called  Chrift's  mother,  Cant. 
11.  And  fo  is  every  particular  believer,  Matth.  xii.  49, 
And  the  conception  of  Chrift  in  the  womb  of  theblefied  virgin,, 

by 

the  fame  relation  of  experiences  being  common  to  both.  And  that 
many  perfons  have  given  a  fair  account  of  a  work  ofconverfipn,  that: 
have  carried  well  in  the  eve  of  the  world  for  fcveral  years,  but  have- 
not  proved  well  at  kit,  j^jgeal  to  the  learned)  p.  75,76, 


t88  WHAT    ARE    NO    SIGNS        Part  II. 

by  the  power  of  the  Holy  Ghoft,  feems  to  be  a  defigned  refera- 
blance  of"  the  conception  of  Chnft  in  the  foul  of  a  believer,  by 
the  power  of  the  fame  Holy  Ghoft.     And  we  know   not  what 
is  the  way  of  the  Spirit,  nor  how  the  bones  do  grow,  either  in 
the  womb,  or  heart  that  conceives  this  holy  Child.     The  new 
creature  may  ufe  that  language  in  Pfal.  cxxxix.  14,  15.  "  I  am 
«*  fearfully  and  wonderfully  made  ;  marvellous  are  thy  works, 
*'  and  that  my  foul  knoweth  right  well.     My  fubftance  was  not 
•*•  hid  from  thee,  when  I  was  made  in  fecret,"     Concerning 
the  generation  of  Chrift,  both  in  his  perfon,  and  alfo  in  the 
hearts  of  his  people,  it  may  be  faid,  as   in  If.  liii.  8.  "  Who 
«'  can  declare  his  generation  ?"  We  know  not  the  works  of 
God,  that  worketh  all.  It  is  the  glory  of  God  to  conceal  a  thing, 
(Prov.  xxv.   2.)  and   to  have  kis  path  as  it  were  m  the  mighty 
waters,  that  his  footjleps  may  not  be  known  :  and  efpecially  in 
the  works   of  his  Spirit  on  the  hearts  of  men,  which  are  the 
higheft  and  chief  of  his  works.  And  therefore  it  is  faid,  If.  xL 
13,  "  Who  hath  dire61ed  the  Spirit  of  the  Lord,  or  being  his 
"  counfellor  hath  taught  him  ?"  It  is  to  be  feared  that  fome 
have  gone  too  far  towards  directing  the  Spirit  of  the  Lord,  and 
marking  out  his  footfteps  for  him,  and  limiting  him  to  certain 
ileps  and  methods.     Experience  plainly  (hews,  that  God's  Spi 
rit  is  unfearchable  and  untraceable,  in  fome  of  the  bell  of  ChrU 
ilians,  in  the  method  of  his  operations,  in  their  converfion. 
Nor  does  the  Spirit  of  God  proceed  difcernibly  in  the  fleps  of 
a  particular  eftablifhed  fcheme,  one  half  fo  often  as  is  imagin 
ed.     A  fcheme  of  what  is  necefTary,  and  according  to  a  rule 
already  received  arid  eftahlifhed  by  common  opinion,  has  a  vaft 
(though  to  many  a  very  infenfible)  influence  in  forming  perfons 
notions  of  the  fteps  and  method  of  their  own  experiences.     I 
know  very  well  what  their  way  is ;  for  I  have  had  much  op 
portunity  to  obferve  it.     Very  often,  at  fir  ft;  their  experiences 
appear  like  a  confufed  chaos,  as  Mr.  Shepard  exprefles  it :  but 
then  thofe  pafTages  of  their  experience  are  picked  out,  that  have 
rnoft  of  the  appearance  of  fuch  particular  fteps  that  are  infifted 
on ;  and  thefe  are  dwelt  upon  in  the  thoughts,  and  thefe  are 
told  of  from  time  to  time,.in  the  relation  they  give  :  thefe  parts 
grow  brighter  and   brighter  in  their  view;  and  others,  being 
neglected,  grow  more  and  more  abfcure :  and  what  they  have 
experienced  is  infenfibly  ftrained  to  bring  all  to  an  exaft  con 
formity  to  the  fcheme  that  is  eftablifhed.     And  it  becomes  na^ 
fqr  minijlers,  who.  have  to  deal   with  them,  and  dire& 

them 


TO    DISTINGUISH     AFFECTIONS.      189 

diem  that  infift  upon  diftinftnefs  and  clearnefs  of  method,  to  do 
fo  too.  But  yet  there  has  been  fo  much  to  be  feen  of  the  ope 
rations  of  the  Spirit  of  God,  of  late,  that  they  who  have  had 
much  to  do  with  fouls,  and  are  not  blinded  with  a  feven-fold 
vail  of  prejudice,  mult  know  that  the  Spirit  is  fo  exceeding 
various  in  the  manner  of  his  operating,  that  in  many  cafes  it  is 
impoffible  to  trace  him,  or  find  out  his  way. 

What  we  have  principally  to  do  with,  in  our  inquiries  into 
our  own  ftate,  or  directions  we  give  to  others,  is  the  nature  of 
the  effect  that  God  has  brought  to  pafs  in  the  foul.  As  to  the 
fteps  which  the  Spirit  of  God  took  to  bring  that  effect  to  pafs, 
we  may  leave  them  to  him.  We  are  often  in  fcriprure  exprefs- 
ly  directed  to  try  ourfelves  by  the  nature  of  the  fruits  of  the 
Spirit ;  but  no  where  by  the  Spirit's  method  of  producing  them.* 
Many  do  greatly  err  in  their  notions  of  a  clear  work  of  conver- 
fion  ;  calling  that  a  clear  work,  where  the  fucceflive  fleps  of 
influence,  and  method  of  experience  is  clear:  whereas  thai 
indeed  is  the  cleareft  work,  (not  where  the  order  of  doing  is 
cleared,  but)  where  the  fpiritual  and  divine  nature  of  the  work 
done,  and  effect  wrought,  is  moft  clear. 

IX.  It  is  no  certain  fign  that  the  religious  affections  which 
perfons  have  are  fuch  as  have  in  them  the  nature  of  true  reli 
gion,  or  that  they  have  not,  that  they  difpofe  perfons  to  fpend 
much  time  in  religion,  and  to  be  zealoufly  engaged  in  the  ex 
ternal  duties  of  worfhip. 

This 

*  Mr.  Shepard,  fpeaking  of  the  foul's  clofing  with  Chrift,  fays. 
*'  As  a  child  cannot  tell  how  his  foul  comes  into  it,  nor  it  may  be  when ; 
"  but  afterwards  it  fees  and  feels  that  life  ;  fo  that  he  were  as  bad 
"  as  a  beaft,  that  ihould  deny  an  immortal  foul  ;  fo  here."  Para 
ble  of  the  ten  Virgins,  Part  II.  p.  171. 

"  If  the  man  do  not  know  the  time  of  his  converfion,  or  firft  clo- 
"  fing  with  Chrift  ;  the  minifter  may  not  draw  any  peremptory  con- 
**  clufion  from  thence,  that  he  is  not  godly."  Stoddard's  Guide  to 
Chrift,  p.  83, 

"  Do  not  think  there  is  no  compunclion,  or  fenfe  of  fin,  wrought 
"  in  the  foul,  becaufe  you  cannot  fo  clearly  difcern  and  feel  it ;  nor 
"  the  time  of  the  working,  andfirft  beginning  of  it.  I  have  known 
*'  many  that  have  come  with  their  complaints,  that  they  lucre  never 
"  huxibled,  they  never  fell  it  fo;  yet  there  it  hath  been,  and  many 
"  times  they  have  feen  it,  by  the  other  fpeclacles,  and  blefTed  God 
*<  for  it."  Skcpard's  Sound  Belic-vcr,  page  58.  The  late  impreffion 
jn  Bctfon. 


190  W  H   A  T      A  R  E      NO      S  I   G  N    S  Part  IL 

.  This  has,  very  unreasonably,  of  late  been  looked  upon  as  an 
argument  againit  the  religious  affections  which  fome  have  had* 
that  they  fpsnd  fo  much  time  in  reading,  praying,  linging, 
hearing  fernjons,  and  the  like.  It  is  plain  from  the  icnpture, 
that  it  is  the  tendency  of  true  grace  to  caufe  perfons  very  much 
to  delight  in  fuch  religious  exercifcs.  1  rue  grace  had  this  ef- 
fecl:  <p  Anna  the  prophetefs  ;  Luke  ii.  37.  "  She  departed  not 
"  from  the  temple,  hut  ferved  God  with  failings  and  prayers 
"  night  and  day."  And  grace  had  this  eflecl  npon  the  primi- 
live  Chriftians  in  Jenifdem  ;  Atls  ii..4.6,  47.  "  And  they  con- 
"  tinuing  daily  with  one  accord  in  the  temple,  and  breaking 
"  bread  from  houfe  to  houfe,  did  eat  their  meat  with  gladnefs 
"  and  finglenefs  of  heart,  praifmg  God."  Grace  made  Daniel 
delight  in  the  duty  of  prayer,  and  folemnly  to  attend  it  three  times 
a  day  :  as  it  alfo  did  David,  Pfal.lv.  17.  "  Evening,  morning, 
"  and  at  noon  will  I  pray/'  Grace  makes  the  faints  delight  in 
Tinging  praifes  to  God  :  Pfal.  cxxxv.  3.  "  Sing  praifes  unto  his 
"name,  for  it  is  pleafant."  And'Cxlvii.  I.  "  Praife  ye  the 
"  Lord  :  for  it  is 'good  to  fing  praifes  unto  our  God  ;  'for  it  is 
"  pleafant,  and  praiilt  is  comely."  It  alfo  caufes  them  to  de 
light  to  hear  the  word  of  God  preached  :  it  makes  the  gofpel  a 
joyful  found  to  them,  Pfal.  Ixxxix.  15.  and  makes  the  feet  of 
tbofe  who  publifh  thefe  good  tidings,  to  be  beautiful;  If.  lii.  7. 
"  How  beautiful  upon  the  mountains  are  the  feet  of  him  that 
"  bringeth  good  tidings !"  &c.  It  makes  them  love  God's 
public  worm ip ;  Pfal.  xxvi.  8.  "Lord  I  have  loved  the  babi- 
*'  tation  of  thy  houfe,  and  the  place  where  thine  honor  dwcl- 
"  letli."  And  xxvii.  4.  "One  thing  have  I  defired  of  the 
"  Lord,  that  will  I  fcek  after,  that  I  may  dwell  in  the  houfe  of 
fi  the  Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the 
"  Lord,  and  to  inquire  in  his  temple."  Pfal.  lxxrxiv.  j,  2,  &c. 
"  Plow  amiable  are  thy  tabernacles,  O  Lord  of  b'ofts  !  rny  foul 
<s  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord.— 
"  Yea,  the  fparrov/ hath -found  an- houfe,  and  the  fwallow  a  neft 
"  for  herfeif,  where  fiie  may<lay  her  young,  even  thine  altars, 
"  O  Lord  of  hods,. my  King,  and  rny  God.  Bleffed  are  they 
"  that  dwell  in  thy  boufe  :  they  will  be  flill  praifmg  thee. — 
*'  Bleffed  is  the  man  in  whofe  heart  are  the  ways  of  them, 
*'•  who  paffing  through  the^  Valley  of  Baca, — go  from  ftren^th 
*'  to  ftrength,  every  one  of  them  in  Zion  appeareth  before 
ec  God." — verf.  10.  "  A  ciav  in  thy  courts  is  better  than  a  thou- 
«  land.'; 

This 


TO    DISTINGUISH     AFFECTIONS.       igi 

This  is  the  nature  of  true  grace.  But  yet,  on  theother  hand, 
perfons  being  difpofed   to  abound  and  to  be  zealoufly   engaged 
in  the  external  exercifesof  religion,  and  to  fpend  much  time  in 
them,  is  no  Cure  evidence  of  grace  ;  becairfe  fuch  a  difpofition 
is  found  in  many  that  have   no   grace.     So  it  was  with  the  K- 
raelites  of  old,  whofe  fervices  were  abominable  to  God  ;  they 
attended  the  "  new  moons,  and  fabbaths,  and  calling  of  afiem- 
"  biies,  and  fpread  forth  their  hands,  and  made  many  prayers," 
Iir.  i.  12 — i^.     So  it  was  with  the  Pharifees ;  they  made  long 
players  and  fa/led  twice  a  zietk.     Falfe  religion  may  caufe  per- 
ions  to  be  loud  and  earnell  in  prayer  :  If.  Iviii.  4.  "  Ye  mall  not 
"  fa  ft  as    ye  do  this  day,    to  caufe  your  voice  to  be  heard  on 
11  high."     That    religion  which    is  not   fpiritual   and  laving, 
may  caufe  men  to  delight  in  religious  duties   and  ordinances : 
If.  Iviii.  2.  "  Yet  they  feek  me  daily,  and  delight  to   know  my 
"  ways,  as  a  nation  that  did  righteoufnefs,  and  forfook  not  the 
"  ordinance  of  their  God:  they  afk  of  me  the  ordinances   of 
"  juftice  :   they  take  delight  in  approaching  to  God."     It  may 
caufe  them  to  take  delight  in  hearing  the  word  of  God  preach 
ed  ;  as   it   was   with  Ezekiel's  hearers,   Ezek.  xxxiii.  31,  32. 
"  And  they  come  unto  thee  as  the  people  cometh,   and  they 
"  fit   before  thee  as  my   people,  and  they  hear  thy  words,  but 
"  they   will  not   do  them  :  for   with   their  mouth   they   {hew 
"  much   love,    but  their  heart  goeth  after  their  covetoufnefs. 
"  And  lo,  thoii  art  unto  them  as  a  very  lovely  fong  of  one  that 
"  hath  a  pleafant  voice,  and  can  play  well   on  an  inilfument : 
"  for  they  hear  thy  words,  but  they  do  them  not."     So  it  was 
with  Herod;  he  heard  John  the  Baptift^/W/y,  Mark  vi.  20. 
So  it  was  with  others  of  his  hearers,  "  for  a  feafon  they  rejoic- 
"  ed  in  his  light,"  John  v.  35.     So  the  itony-ground  hearers 
heard  the  word  with  joy. 

Experience  {hew?,  that  perfons,  from  falfe  religion,  may  be 
inclined  to  be  exceeding  i&undant  in  the  external  exercifes  of 
religion ;  yea,  to  give  themfelves  up  to  them,  and  devote  al- 
moft  their  whole  time  to  them.  Formerly  a  ioit  of  people 
were  very  numerous  in  theRomifh  church,  called .reclufes,  who 
forfook  the  world,  and  utterly  abandoned  the  fociety  of  mankind, 
and  ihut  themfelves  up  clofe,  in  a  narrow  cell,  with  a  vow- 
never  to  ftir  out  of  it,  nor  to  fee  the  face  cfany  of  mankind  any 
more  ;  (unlefs  that  they  might  be  vifit  :d  in  cafe  of  fickncfs  ;) 
to  fpend  all  their  days  in  the  exercifes  of  devotion  and  converfe 
•with  God.  There  were  alfo  in  old  time,  great  multitudes  call 
ed 


W  H  A  T     A  R  X     N  O     S  I  C  N  S  '  Part.  II, 

ed  Hermites  and  Anchorites,  that  left  the  world  to  foend  all 
their  days  in  lonefome  defarts,  to  give  themfelves  up  to  religious 
contemplations  and  exercifes  of  devotion  ;  fome  forts  of  them 
having  no  dwellings,  but  the  caves  and  vaults  of  the  mountains, 

and  no  food,  but  the  fpontaneous  productions  of  the  earth. L 

once  lived,  for  many  months,  next  door  to  a  Jew,  (the  houfes 
adjoining  one  to  another,)  and  had  much  opportunity  daily  to 
obfeirve  him  ;  who  appeared  to  me  the  devouteft  perfon  that  ever 
I  faw  in  my  life  ;  great  part  of  his  time  being  fpent  in  acls  of 
devotion,  at  his  eaftern  window,  which  opened  next  to  mine, 
feeming  to  be  moll  earneftly  engaged,  not  only  in  the  day-time,, 
but  fometimes  whole  nights. 

X.  Nothing  can  be  certainly  known  of  the  nature  of  religious 
affe&ions  by  this,  that  they  much  difpofe  perfons  with  their 
mouths  to  praife  and  glorify  God.  This  indeed  is  implied  in 
what  has  been  juft  now  obferved,  of  abounding  and  fpending  much 
time  in  the  external  exercifes  of  religion,  and  was  alfo  hinted 
before  :  but  becaufe  many  feem  to  look  upon  it  as  a  bright  evi 
dence  of  gracious  affeftion,  when  perfons  appear  greatly  difpo- 
fedto  praife  and  magnify  God,  to  have  their  mouths  full  of  his 
praifes,  and  affectionately  to  be  calling  on  others  to  praife  and 
extol  him,  I  thought  it  deferved  a  more  particular  confidera- 
tion. 

No  Chriftian  will  make  it  an  argument  againft  a  perfon,  that 
he  feems  to  have  fuch  a  difpofition.  Nor  can  it  reafonably  be 
looked  upon  as  an  evidence  for  a  perfon,  if  thofe  things  that 
have  been  already  obferved  and  proved,  be  duly  confidered,  viz. 
that  perfons,  without  grace,  may  have  high  affections  towards 
God  and  Chrift,  and  that  their  affections  being  ihrong,  may  fill 
their  mouths,  and  incline  them  to  fpeak  much,  and  very  earneft 
ly,  about  the  things  they  are  affected  with,  and  that  there  may 
fre  counterfeits  of  all  kinds  of  gracious  affection.  But  it  will 
appear  more  evidently  and  directly,  that  this  is  no  certain  fign  of 
grace,  if  we  confider  what  inltances  the  fcripture  gives  us  of  it 
in  thofe  that  were  gracelefs.  We  often  have  an  account  of  this, 
in  the  multitude  that  were  prefent  when  Chrift  preached  and 
wrought  miracles  ;  Mark  ii.  12.  "  And  immediately  he  arofe, 
M  took  up  his  bed,  and  went  forth  before  them  all,  infomuch 
"  that  they  were  all  amazed,  and  glorified  God,  faying,  We 
"  never  faw  it  on  this  fafhion."  So  Matth.  ix.  8*  and  Luke 
v,  26,  Alfo  Matth.  xv.  31.  "  Infomuch  that  the  multitude 
"  wondered  when  they  faw  the  dumb  to  fpeak,  the  maimed  to 
w  be  whole,  the  iarne  to  walk,  and  the  blind  to  fee  :  and.  they 

"  .glorified 


TO     D  t  S  T  i  N  G  ij  I   S  H    A  F  F  E  C  T  t  O  N  S,       193 

**  glorified  the  God  of  Ifrael."  So  we  are  told,  that  on  occa- 
fion  of  (Thrift's  raiting  the  fon  oi  the  widow  of  Nain,  Luke 
vii.  1 6.  "  There  came  a  fear  on  ail:  and  they  glorified  God, 
*'  faying,  That  a  great  prophet  is  rifen  up  among  us  ;  and, 
"  That  God  hath  viiited  his  people."  So  \ve  read  of  their 
glorifying  Chnit,  or  fpeaking  exceeding  highly  of  him,  .Luke 
iv.  15.  "  And  he  taught  in  their  fynagogues,  being  gloiilled  of 
'*  all*'1  And  ho.v  did  they  praife  him  with  loud  voices,  crying, 
Ho/anna  to  tkc  fon  fif  David,  hofanna  in  the  highejt  ;  blejfed  is 
he  that  cometh  in  the  name,  of  the  Lord>  a  little  before  he  was 
crucified  !  And  after  Chriit's  afcenlion,  when  the  apoilles  had 
healed  the  impotent  man,, we  are  told,  that  "  all  men  glorified 
"  God  lor  that  which  was  done,"  A&s  iv.  21*  When  the 
Gjntiles  in  Antiojh  of  Pifidia,  heard  from  Paul  and  Barnabas, 
that  God  would  reject  the  Jews,  and  take  the  Gentiles  to  be 
his  people  in  their  room,  they  were  affected  with  this  goodnefs 
of  God  to  the  Gentiles,  and  glorified  the  word  of  the,  Lord  : 
but  all  that  did  fo  were  not  true  believers ;  but  only  a  certain 
cleft  number  of  them  ;  as  is  intimated  in  the  account  we  have 
of  it,  Aels  xiii.  48.  "  And  when  the  Gentiles  heard  this,  they 
"  were  glad,  and  glorified  the  word  of  the  Lord  :  and  a?  many 
"  as  were,  ordained  to  eternal  life,  believed."  So  of  old  the 
children  ofllrael  at  the  Red  fea,  J^ng  God's  praife  ;  bat  foon 
for  gat  his  works.  And  the  Jews  in  EzekiePs  time,  with 
their  mouths  f/iezoed  much  love,  while  their  hearts  went  after  their 
covetoufne/s.  And  it  is  foretold  of  falfe  profeilbrs,  and  real 
enemies  of  religion,  that  they  mould  (hew  a  forwardnefs  to  glo 
rify  God  ;  If.  Ixvi.  5.  "  Hear  the  word  of  the.  Lord,  ye  that 
«'  tremble  at  his  word,  Your  brethren  that  hated  you,  that  catt 
**  you  out  for  my  name's  fake,  laid  Let  the  Lord  be  glorified/* 

It  is  no  certain  figVi  that  a  perfon  is  graciouily  affected,  if  in 
the  midit  of  his  hopes  and  comforts,  he  is  greatly  affected  with. 
God's  unmerited  mercy  to  him  that  is  fo  unworthy,  and  feems 
greatly  to  extol  and  magnify  free  (;race.  Thofe  that  yet  re 
main  with  unmortiSed  pride  and  enmity  againM  Cod,  may, 
when  they  imagine  that  they  have  received  extraordinary  kind- 
ttefs  from  God,  cry  out  of  th'cir  tinwoithiriefs,  and  magnify 
God's  u&deTerved  goodnefs  to  them,  from  no  other  conviction 
of  their  ill-clcfervings,  and  from  no  higher  principle,  than 
Saul  had,  who  while  he  yet  remained  with  unfubdued  pride 
and  enmity  agai nil  David,  was  brought,  though  a  king,  to  ac- 
knowlege  his  unworthinefs,  and  cry  oiit,  I  have  pLtytd  the  foot, 

B  b  >    1  hM 


194  WHAT    ARE    NO   SIGNS          Part  IL 

I  have  erred  exceedingly,  and  with  great  affeftion  and  -admira 
tion,  to  magnify  and  extol  David's  unmerited  and  unexamp 
led  kindnefs  to  him,  i  Sam.  xxv.  16 — 19.  and  xxvi.  21.  and 
from  no  higher  principle,  than  that  from  whence  Nebuchad 
nezzar  was  affe&ed  with  God's  difpenfations,  that  he  faw  and 
was  the  fubjecl:  of,  and  praifes,  extols  and  •  honours  the 
King  of  heaven  ;  and  both  het  and  Darius,  in  their  high  af- 
feftions,  call  upon  all  nations  to  praife  God,  Dan.  iii.  28, 
29,  30.  and  iv.  i,  2,  3,  34,  35,  37.  and  vi.  25,  26,  27. 

XI.  It  is  no  fign  that  affe£tions  are  right,  or  that  they  are 
wrong,  that  they  make  perfons  that  have  them,  exceeding  con 
fident  that  what  they  experience  is  divine,  and  that  they  are 
in  a  good  ellate. 

It  is  an  argument  with  forne,  agairift  perfons,  that  they  are 
deluded  if  they  pretend  to  be  allured  of  their  good  eftate,  and 
to  be  carried  beyond  all  doubting  of  the  favor  of  God  ;  fup- 
pofing  that  there  is  no  fuch  thing  to  be  expe6kd  in  the  church 
of  God,  as  a  full  and  abfolute  afTurance  of  hope  ;  unlefs  it  be 
i:>  fome  very  extraordinary  circumftances ;  as  in  the  cafe  of 
martyrdom  :  contrary  to  the  doclrine  of  Proteftarits,.which  has 
been  maintained  by  their  moft  celebrated  writers  againft  the 
Papifts  ;  and  contrary  to  the  plaineft  fcripture-evidence.  It  is 
manifeft,  that  it  was  a  common  thing  for  the  faints  that  we 
have  a  hiftqry  or  particular  account  of  in  fcripture,  to  be  af- 
fured.  'God  in  the  plaineft  and  mofl  pofitive  manner,  reveal 
ed  and  teftified  his  fpecial  favor  to  Noah,  Abraham,  Ifeac,  Ja 
cob,  Mofes,  Daniel,  and  others.  Job  often  fpeaks  of  his  fin- 
cerity  and  uprightnefs  with  the  greateft  imaginable  confidence 
and  affurance,  often  calling  God  to  witnefs  to  it  ;  and  fays 
plainly,  "  I  know  that  my  Redeemer  liveth,  and  that  I  mall 
•'  fee  him  for  myfelf,  and  not  another,"  Job  xix.  25,&c.  David, 
throughout  the  book  of  Pfalms,  almoft  every  where  fpeaks 
without  any  hefitancy,  and  in  the  mofl  pofitive  manner,  of 
God  as  his  God  ;  glorying  in  him  as  his  portion  and  heritage, 
his  rock  and  confidence,  his  fhield,  falvation,  and  high  tower, 
and  the  like.  Hezekiah  appeals  to  God,  as  one  that  knew 
that  he  had  walked  bafore  him  in  truth,  and  with  a  perfect 
heart,  2  Kings  xx.  3.  Jefus  Chrift,  in  his  dying  difcourfe 
with  his  eleven  difciples,  in  the  i^th,  i^th,  and  i6th  chap 
ters  of  John,  (which  was  as  it  were  Chrift's  laft  will  and  tefta- 
ment  to  his  difciples, and  to  his  whole  church)  often  declares  his 

fpecial 


TO     DISTINGUISH     AFFECTIONS.       195 

fpecial  and  everlafting  love  to  them,  in  the  plaineft   and   moft 
pbfitive  terms  ;  and  promifes  them   a  future  participation  with 
him  in  his  glory,  in  the  moil  abfolute  manner  ;  and  tells  them 
at  the  fame  time,  that  he  does  fo,   to  the  end,   that  their  joy 
might  be  full ;  John  xv.  1 1.  "  Thefe  things  have  I  fpoken  un- 
"  to  you,  that  my  joy  might  remain  in  yon,  and  that  your  joy 
41  might  be  full."     See  alfo  at  the  conclufion  of  his  whole  dii- 
courfe,  Chap.  xvi.  33.  **  Thefe  things  have  I  fpoken  unto  you, 
41  that  in  me  ye  might  have  peace.     In  the  world  ye  (hall  have 
*'  tribulation  :  but  be  of  good  cheer,  I    have   overcome  the 
t{  world."  Chrift  was  not :  afraid  of  fpeaking   too   plainly   and 
pofitively  to  them  ;  he  did  not  defire  to  hold  them  in  the  leaf! 
fufpence.     And  he  concluded  that  lall  difcourfe  of  his,  with  a 
prayer  in  their  prefence,  wherein  he   fpeaks  pofitively  to   his 
Father  of  thofe  eleven  difciples,  as  having  all  of  them  favingly 
known  him,  and  believed  in  him,  and  received   and  kept  his 
word  ;  and  that  they  were  not  of  the  world ;  and  that  for  their 
fakes  he  fanclified  himfelf;  and  that  his  will  was,  thatthey  mould 
be  with  him  in  his  glory  :  arid  tells  his  Father,  that  he  fpake  thefe 
things    in  his  prayer,  to  the  end,  that,  his  joy  might  be  fulfilled 
in  them,  verf.   13.     By  thefe  things  it  is    evident,  that  it  is 
agreeable  to-  Chrift's  defigns,  and  the  contrived  ordering  and 
difpofition  Chrift  makes   of  things  in  his  church,  that  there 
ihould  be  fufficient  and  abundant  provision  made,  that  his  faints 
might  have  full  aflurance  of  their  future  glory. 

The  apoftle  Paul,  through  all  his  epiftles,  fpeaks  in  an  allu 
red  ftrain  ;  ever  fpeaking  pofitively  of  his  fpecial  relation  to 
Chrift,  his  Lord  and  Mafter  and  Redeemer,  and  his  intereil 
in,  and  expectation  of  the  future  reward.  It  would  be  endlefs 
to  take  notice  of  all  places  that  might  be  enumerated  ;  I  (hall 
mention  but  three  or  four  :  Gal.  ii.  20.  "  Chrift  liveth  in  me : 
41  and  the  life  which  I  now  live  in  the  flefh,  Llive  by  the  faith 
«'  of  the  Son  of  God,  who  loved  me,  and  gave  himfelf  for  me." 
Phil.  i.  21.  "  For  me  to  live  is  Chrift,  and  to  die  is  gain." 
2  Tim.  i.  12.  "  I  know  whom  I  have  believed,  and  I  am  per- 
"  fuaded  that  he  is  able  to  keep  that  which  I  have  committed 
4i  unto  him  againft  that  day.'"'  2  Tim.  iv.  7,8."!  have  fought 
41  .a  good  fight,  I  have  finifhed  my  courfe,  I  have  kept  the  faith. 
"  Henceforth  there  is  laid  up  for  me  a  crown  of  righteouf- 
"  nefs,  which  the  Lord  the  righteous  jud^e  will  give  me  at 
«•  that  day." 

And 


10,6  W  HAT     ARE     N   Q     S  I  G   U   S  Part  II, 

And  the  nature  of  the  covenant  of  grace,  and  God's  declared  1 
ends  in  the  appointment  and  conllituiibn  of  things  in  that  co 
venant,  do  plainly  ihew  it  to  be  God's  defign  to  make  ample 
provifion  for  the  faints,  having  an  affured  hppe  of  eternal  life, 
while  living  here  upon  earth.  For  fo  are  all  things  ordered 
and  contrived  in  that  covenant,  that  every  thing0 might  be 
made  fure  on  God's  part.  The  covenant  is  ordered  in  all  things 
and  Jure:  the  promifes  are  moft  full,  and  very  often  repeated, 
#nd  various  ways  exhibited ;  and  there  are  many  witnefies,  and 
many  feals ;  and  God  has  confirmed  his  promifes  with  an  oath. 
And  God's  declared  defign  in  all  this  is,  that  the  heirs  of  the 
promifes  might  have  an  undoubting  hope,  and  full  joy,  in  an 
allurance  of  their  future  glory,  Heh.  vi.  17,  18.  "  Wherein 
^  God  willing  more  abundantly  to  fhew  unto  the  heirs  of  pro- 
*'  mile  the  immutability  of  his  counfel,  confirmed  it  by  an  oa-^h  : 
"  that  by  two  immutable  things,  in  which  it  was  impoflvble  for 
'•  God  to  lie,  we  might  have  a  ftrong  confola?ion,  wno  have 
'*  fled  for  refuge  to  lay  hold  upon  the  hope  fet  before  us."  But 
all  this  would  be  in  vain,  to  any  fuch  purpofe,  as  the.  faints 
flrong  confolation,  and  hope  of  their  obtaining  future  glois^  if 
their  intereft  in  thofe  fure  promifes  in  ordinary  cafes,  was  not- 
attainable.  For  God's  promifes  and  oaths,  let  them  be  as  fure 
as  they  will,  cannot  give  fr.rong  hope  and  comfort  to  any  parti 
cular  perfon,  any  further  than  he  can  know  that  thofe  promifes 
3re  made  to  him.  And  in  vain  is  provifion  made  in  Jefu's  Chrift, 
that  believers  might  be  perfect  as  pertaining  to  the  confer 
ence,  as  is  fignified  Hcb.  ix.  9,  if  aflurance  oiiWdpm  from  the 
guilt  of  fin  is  not  attainable. 

It  further  appears  that  affurance  is  not  only  attainable  in  fome 
very  extraordinary  cafes,  that  all  Chriflians'are  directed  to  give 
all  diligence  to  inake  their  calling  and  election  fure,  and  are  told 
how  they  may  do  it,  2  Pet.  i.  5 — 8.  And  it  is  fpoken  of  as  a 
thing  very  unbecoming  of  Chriftians,  and  an  argument  of  fome- 
thing.  very  bhmable  in  them,  not  to  know  whether  Chriit  be  in 
them  or  no,  2  Cor,  xiii.  5.  "  Know  ye  not  your  own  felves, 

'  how  that  Jefus  Chrift  is  in  you,  except  ye  be  reprobates  r" 
And  it  is  implied  that  it  is  an  argument  of  a  very  blameable  neg 
ligence  in  Chriftians,  if  they  practice  Chriftiaoity  after  fuch  a 
manner  as  to  remain  uncertain  of  the  reward,  in  that  I  Cor, 
ix.  26.  "  I  therefore  fo  run,  as  not  uncertainly/'  And  to  add 
po  more,  it  is  manifcft,  that  Chrifiians  knowing  their  interctU 
in  the  laving  benefits  of  Chriftianity  is  a  thing  ordinarily  attaiiia- 

fel?|  becaufe  the  cpoiUes  tell  us  by  what  means  Chriflians  (and 

•     not 


TO    DISTINGUISH    AFFECTIONS.       197 

jK)t  only  apflflles  and  martyrs]  were  wont  to  know  this  ;  i  Cor. 
ji,  12.  "  Now  we  have  received,  not  the  fpirit  of  the  v/orld,  but 
"  the  Spirit  which  is  of  God ;  that  v^e  might  know  the  things 
"  that  are  freely  given  to  us  of  God.  And  i  John  ii.  3.  "Arid 
"  hereby  we  do  know  that  we  know  him,  if  we  keep  his  com- 
"  mandments.  And  verf,  5.  "  Hereby  know  we  that  we  are 
"  in  him."  Chap,  iii.  14.  "We  know  that  we  have  paifed 
"  from  death  unto  life,  becaufe  we  love  the  brethren."  vtrf.  19. 
ft  Hereby  we  know  that  we  are  of  the  truth,  and  fhall  afiure 
**  our  hearts  before  him."  verf.  24,  "  Hereby  we  know  that  he 
"  abideth  in  us,  by  the  Spirit  which  he  hath  given  us."  So  Chap, 
iy.  i?,  and  Chap.  v.  2.  and  verf.  19, 

Therefore  it  muft  needs  be  very  unreafonable  to  determine, 
that  perfons  are  hypocrites,  and  their  affections  wrong,  becaufe 
they  feem  to  be  out  of  doubt  of  their  own  falvation,  and 
the  affefiions  they  are  the  fubjecls  of  feem  to  banilh  all  fears  of 
hell. 

On  the  other  hand,  it  is  no  fufficient  reafon  to  determine 
that  men  are  faints,  and  their  affections  gracious,  becaufe  the 
affedions  they  have  are  attended  with  an  exceeding  confidence 
that  their  {late  is  good,  and  their  affections  divine.t  Nothing 
can  be  certainly  argued  from  their  confidence,  how  great  and 
ftrongfoever  it  feems  to  be.  If  we  fee  a  man  that  boldly  calls 
God  his  Father,  arid  commpnly  fpeaks  in  the  moil  bold,  fami 
liar, 

+  <(  O  profeffor,  look  carefully  to  your  foundation  :    Be  not  high 
fe  minded,  but  fear.     You  have,  it  may  be,  done  and  fufFered  many 
**  things    in  and  for  religion  ;    you  have  excellent  gifts  and  fweet 
"  comforts;  a  warm  zeal  for  God,  and  high  confidence  of  your  in 
tegrity  :  all  this  maybe  right,  for  ought  that  I,  or  (it  mavbej  ycu 
know  :  but  yet  it  is  poffible  it  may  be  falfe  alfo.     You  have 
fcmetimes  judged  yourfelves,  and  pronounced  yourfelves  upright  ; 
but  remember  your  final  fentence  is  not  yet  pronounced  by  your 
Judge.  And  what  if  God  weigh  you  over  again,  in  his  more  equal 
balance,  and  fliould  fay,  Mtne,  ^Tekel,  Thou  an  weighed  in  the  ba 
lance,  and  art  found  wanting?    What  a  confounded  man  wilt  thou 
be,  under  fuch  a  fentence  !  Qu<&  fphndent  in  confpedu  kctn ?>//>,  fvr- 
dcnt  in  con/peffu  Juditis ;  Things  that  are  highly  efteemed  of  men, 
are  an  abomination  in  the  light  of  God  :  he  feeth  not  as  men 
feeth,     Thy  heart  may  be  falfe,  and  thou  not  know  it :  yea,  it 
may  be  falfe,  and  thou  ftrongly  confident  of  its  integrity."     Fla- 
fve/'s  Touch/tone  of  Sincerity,  Chap.  ii.  feel.  5. 
"  Some  hypocrites  are  a  great  deal  more  confident  than  many 
%f  faints."     Stoddard's  dij'.ourje  on  the  v,'^  iQ  kno^v jinceriy  and  fyf$+ 
P-  i? 8, 


19$  WHAT    ARE    NO    SIGNS        Part  II. 

liar,  and  appropriating  language  in  prayer,  My  Father,  my  dear 
Redeemer,  my  Jwett  Saviour ,  my  beloved,  and  the  like; — and 
it  is  a  common  thing  for  him  to  ufe  the  moil  confident  expref- 
fions  before  men,  about  the  goodnefs  of  his  ftate ;  fuch  as,   / 
know  certainly  that  God  is  my  Father  ;  I  know  Jo  furdy  as  there 
is  a  God  in  heaven,  that  he  is  my  God ;  I  know  Ijliall  go  to  hea 
ven,  as  well  as  ij  I  were  there ;  1  know  that  God  is  now  mani- 
Jefting  himfelf  to  my  /bul,  and  is  nowjmiling  upon  me ;  and  feems 
to  have  done  for  ever  with  any  inquiry  or  examination  into  his 
ftate,  as  a  thing  fufficiently  known,  and  out  of  doubt,  and  to 
contemn  all  that  fo  much  as  intimate  or  fuggeft  that  there  is 
fome  reafon  to  doubt  or  fear  whether  all  i*  right ;  fuch  things 
are  no  figns  at  all  that  it  is  indeed  fo  as  he  is  confident  it  is.* 
Such  an  over-bearing,  high-handed  and  violent  fort  of  confi 
dence  as  this,  fo  affecling  to  declare  itfelf  with  a  moft  glaring 
{how  in  the  fight  of  men,  which  is  to  be  feen  in  many,  has 
not  the  countenance  of  a  true  Chriilian  affurance :  it  favours 
more  of  the  fpirit  of  the  Pharifees,  who  never  doubted  but  that 
they  were  faints,  and  the  moft  eminent  of  faints,  and  were  bold 
to  go  to  God,  and  come  up  near  to  him,  and  lift  tip  their  eyes, 
and  thank  him  for  the  great  diflinclion  he  had  made  between 
them  and  other  men :  and    when  Chrift  intimated  that   they 
were  blind  and  gracelefs,  defpifed  the  iuggeftion ,  John  ix.  40. 
"  And  fome  of  the  Pharifees  which'were  with  him,  heard  thefe 
"  words,  and  fuid  unto  him,  Are  we  blind  alfor"  If  they  had 
more  of  the  fpirit  of  the  Publican,  with  their  confidence,  who 
in  a  fenfe  of  his  exceeding  un  worthiness,  ftood  afar  off,  and 
durft  not  fo  much  as  lift  up  his  eyes  to  heaven,  but  fmote  on 
his  breaft,  and  cried  out  of  himfelf  as  a  fmner,  their  confidence 
would  have  more  of  the  afpecl  of  the  confidence  of  one  that 
humbly  trufls-  and  hopes  in  Chrift,  and  has  no  confidence  in 
himfelf. 

If 

*  "  Doth  the  work  of  faith  in  fome  believers,  bear  upon  its  top. 
"  branches,  the  full  ripe  fruits  of  a  bleffed  aflurance  ?  Lo,  what 
'"  ftrong  confidence,  and  high  built  perfuaficns  of  an  intcireft  in  God, 
'*  have  fometimes  been  found  in  unfanftified  ones !  Yea,  fo  ftrong 
"  may  this  falfe  affurance  be,  that  they  dare  boldly  venture  to  go  to 
(<  the  judgment- feat  of  God,  and  there  defend  it.  Doth  the  Spirit 
"  of  God  fill  the  heart  of  the  allured  believer  with  joy  unfpeakable, 
"  and  full  of  glorv,  giving  them,  through  faith,  a  prelibation  or 
*'  foretafts  of  heaven  itfelf,  in  thofe  firft- fruits  of  it?  how  near  to 
*'  this  comes  what  the  apoftle  fuppofes  may  be  found  in  apoftates  I1* 
Iluflandry  f^irituali^cdy  Chap,  xii. 


TO  DISTINGUISH  AFFECTIONS. 

If  we  do  but  confuler  what  the  hearts  of  natural  men  are, 
what  principles  they  are  under  the  dominion  of^  what  blmdnefs 
snd  deceit,  what  felf- flattery,  fell-exultation,  and  felf-confi- 
dence  reigns  there,  we  need  not  at  all  wonder  that  their  high 
opinion  of  themfelves,  and  confidence  of  their  happy  circum- 
ilances,  be  as  high  and  flrong  as  mountains,  and  as  violent  as 
a  temped,  when  once  conference  is  blinded,  and  conviclions 
killed,  with  falfe,  high  affeclions,  and  thofe  forementioned 
principles  let  loofe,  fed  up  and  prompted  by  falfe  joys  and 
comforts,  excited  by  fome  pleafmg  imaginations  imprefled  by 
Satan,  transforming  himfelf  into  an  angel  of  light. 

When  once  a  hypocrite  is  thus  eflablifhed  in  a  falfe  hope, 
he  has  not  thofe  things  to  caufe  him  to  call  his  hope  in  quef- 
tion,  that  oftentimes  are  the  occafion  of  the  doubting  of  true 
faints  ;  as,  Jirftt  he  has  not  that  cautious  fpirit,  that  great  fen fe 
of  the  vail  importance  of  a  fure  foundation,  and  that  dread  of 
being  deceived.  The  comforts  of  the  true  faints  increafe 
awakening  and  caution,  and  a  lively  fenfe  how  great  a  thing  it 
is  to  appear  before  an  infinitely  holy,  juft,.  and  omnifcient 
Judge.  But  falfe  comforts  put  an  end  to  thefe  things,  and 
dreadfully  flupify  the  mind.  Secondly,  The  hypocrite  has  not 
the  knowlege  of  his 'own  blindnefs,  and  the  deceitfulnefs  of  his 
own  heart,  and  that  mean  opinion  of  his  own  understanding, 
that  the  true  faint  has.  Thofe  that  are  deluded  with  falfe  dif- 
coveries  and  affections,  are  evermore  highly  conceited  of  their 
light  and  underflandin^.  Thirdly,  The  devil  does  not  aflault 
the  hope  of  the  hypocrite,  as  he  does  the  hope  of  a  true  faint. 
The  devil  is  a  great  enemy  to  a  true  Chriftian  hope,  not  only 
becaufe  it  tends  greatly  to  the  comfort  of  him  that  hath  it,  but 
alfo  becaufe  it  is  a  thing  of  a  holy,  heavenly  nature,  greatly 
tending  to  promote  and  cheriih  grace  in  the  heart,  and  a  great 
incentive  to  ftri6lnefs  and  diligence  in  the  Chriftian  life.  But 
he  is  no  enemy  to  the  hope  of  a  hypocrite,  which  above  ail 
things  eflablifhes  his  intereft  in  him  that  has  it.  A  hypocrite 
may  retain  his  hope  without  oppofition,  as  long  as  he  lives, 
the  devil  never  diflurbing  it,  not  attempting  to  difturb  it.  But 
there  is  perhaps  no  true  Chriftian  but  what  has  his  hopeaffault- 
ed  by  him.  Satan  alTaulted  Chrift  himfelf,  upon  this,  whether 
he  were  the  Son  of  God  or  no  :  and  the  fervant  is  not  above 
his  Mailer,  nor  the  difciple  above  his  Lord  ;  it  is  enough  for 
the  difciple,  that  is  moft  privileged  in  this  world,  to  be  as  his 
Mafter,  Fourthly^  He  who  has  a  falfe  hope,  has  not  that  fight 

of 


fcotf  W  HAT    A  s  £    N  o    S  i  G  N  i         Part  1L 

of  his  own  corruptions,  which  the  faint  has.  A  true  Chrif- 
tian  has  ten  times  fo  much  to  do  with  his  heart,  and  its  corrupt 
tions,  as  an  hypocrite  :  and  the  fins  of  his  heart  and  pra6tice# 
appear  to  him  in  their  blacknefs ;  they  look  dreadful  ;  and  it 
often  appears  a  very  myfterious  thing,  that  any  grace  can  be4 
confiftent  with  fuch  corruption,  or  mould  be  in  fueh  a  hearts 
But  a  falfe  hope  hides  corruption,  covers  it  all  over,  and  thd 
hypocrite  looks  clean  and  bright  in  his  own  eyes. 

There  are  two  forts  of  hypocrites  :  one  that  are  deceived  with 
their  outward  morality  and  external  religion  j  many  of  which 
are  profeiied  Arminians,  in  the  doclrine  of  juilifkation :  and 
the  other  are  thofe  that  are  deceived  with  falfe  difcoveries  and 
elevations  ;  which  often  cry  down  works,  and  raens  cnvn  righ- 
teoufnefs,  and  talk  much  of  free  grace  j  but  at  the  fame  time 
make  a  righteoufnefs  of  their  difcoveries,  and  of  their  humilia 
tion,  and  exalt  themfelves  to  heaven  with  them.  Thefe  two 
-Kinds  of  hypocrites  Mr.  Shepard,  in  his  expofition  of  the  Pa 
rable  of  the  ten  virgins,  diftinguifhes  by  the  names  of  legal  ami 
evangelical  hypocrites  ;  and  often  fpeaks  of  the  latter  as  the 
woril.  And  it  is  evident  that  the  latter  are  commonly  by  far 
the  moft  confident  in  their  hope,  and  with  the  moft  difficulty 
brought  off  from  it  :  I  have  fcarcely  known  the  inftance  of  fuch 
an  one,  in  my  life,  that  has  been  undecerved.  The  chief 
grounds  of  the  confidence  of  many  of  them,  are  the  very  fame 
kind  of  impulfes  and  fuppofed  revelations,  (fometimes  with 
texts  of  fcripture,  and  fometimes  without,)  that  fo  many  of  late 
have  had  concerning  future  events  ;  calling  thefe  impulfes 
about  their  good  eftate,  the  witnefs  of  the  Spirit  ;  entirely  mif- 
underilanding  the  nature  of  the  witnefs  of  the  Spirit,  as  I  {hall 
fhew  hereafter.  Thofe  that  have  had  vifions  and  impulfes 
about  other  things,  it  has  generally  been  to  reveal  fuch  things 
as  they  are  defirous  and  fond  of:  and  no  wonder  that  perfons 
who  give  heed  to  fuch  things,  have  the  fame  fort  of  vifions  or 
impreflions  about  their  own  eternal  falvation,  to  reveal  to  them 
that  their  fins  are  forgiven  them,  that  their  names  are  written 
in  the  book  of  life,  that  they  are  in  high  favour  with  God,  &c* 
and  efpecially  when  they  earneftly  feek,  expeft  and  wait 
for  evidence  of  their  elecHon  and  falvation  this  way,  as  the 
fureft  and  moft  glorious  evidence  of  it.  Neither  is  it  any 
wonder,  that  when  they  have  fuch  a  fuppofed  revelation  of 
their  good  eflate,  it  raifes  in  them  the  higheft  degree  of  con 
fidence  of  it.  It  is  found  by  abundant  experience,  that  thofe 

who 


tO    DISTINGUISH    AfFECTlONS.      2OI 

who  arc  led  away  by  impulfes  and  imagined  revelations,  are 
extremely  confident  :  they  fuppofe  that  the  great  JEHOVAH 
has  declared  thefe  and  thofe  things  to  them  ;  and  having  his 
immediate  teftimony,  a  41  rong  confidence  is  the  higheft  virtue. 
Hence  they  are  bold  to  fay,  I  know  this  or  that ; — /  know  cer 
tainly  ; — /  am  as  fure  as  that  I  have  a  being,  and  the  like  : 
and  they  defpife  all  argument  and  inquiry  in  the  cafe.  And 
above  all  things  elfe,  it  is  eafy  to  be  accounted  for,  that  im- 
preilions  and  impulfes  about  thai  which  is  fo  pleafing,  fo  fuiting 
their  felf  love  and  pride,  as  their  being  the  dear  children  o£ 
God,  diftingui  (heel  from  moft  in  the  world  in  his  favor,  mould 
make  them  ftrongly  confident  :  efpccially  when  with  their  im 
pulfes  and  revelations  they  have  high  affeclions,  which  they 
take  to  be  the  moil  eminent  excrcifes  of  grace.  I  have  known 
of  feveral  perfons,  that  have  had  a  fond  defire  of  fomething  of 
a  temporal  nature,  through  a  violent  paflion  that  has  pofTeired 
them,  and  they  have  been  earneftly  piirfuing  the  thing  they 
have  defired  mould  come  to  pafs,  and  have  met  with  great  dif 
ficulty  and  many  discouragements  in  it,  but  at  laft  have  had 
an  impreflion  or  fuppofecl  revelation  that  they  fhould  obtain 
what  they  fought ;  and  they  have  looked  upon  it  as  afure'pro- 
1  niife  from  the  Moft  High,  which  has  made  them  moft'  ridicu- 
Koufly  confident,  againft  all  manner  of  reafon  to  convince  them 
to  the  contrary,  and  all  events  working  againft  them.  And 
there  is  nothing  hinders,  hut  that  perfons  who  are  feeking  their 
falvation,  may  be  deceived  by  the  like  del-drive  impreflions,  and 
be  made  confident  of  that,  the  fame  way. 

The  confidence  of  many  of:  this  fort  of  hypocrites,  that  Mr, 
Shepard  calls  evangelical  hypocrites,  is  like  the  confidence  or 
fome  mad  men,  who  thin!;  they  are  kino-s  :  they  will  maintain 
it  againft  all  manner  of  reafon  and  evidence.  And  in  cms 
fenfe,  it  is  much  more  immovable  than  a  truly  gracious  aflur- 
ance  ;  a  true  aflurance  is  not  upheld,  but  by  the  fouls  being 
kept  in  a  holy  frame,  and  grace  maintained  in  lively  exercifc. 
If  the  actings  of  grace  do  much  decay  in  the  Chriftian,  and  Ue 
falls  into  a  lifelefs  frame,  he  lofes  his  alfurance  :  hut  this  kind 
of  confidence  of  hypocrites  will  not  be  fhaken  by  fin  ;  they  (ae 
leaft  fome  of  them)  will  maintain  their  boldnefs  in  their  hope, 
in  the  moft  corrupt  frames  and  wicked  ways  j  which  is  a  fine 
evidence  of  their  delufion.* 

C  c  And 

'  Mr.  Shepard  ("peaks  of  it,  as  a  •''  preiiinvMuous  pence,  tb*t  is 
**  not  interrupted  aiu  broke  by  c/il  works."  AaJ  Tiy.,".  That  "  the 

**  fpirit 


Sos    t        WHATARE    NO    SIGNS        Part  II. 

And  here  I  cannot  but  obferve,  that  there  are  certain  doc 
trines  often  preached  to  the  people,  which  need  to  be  delivered 
with  more  caution  and  explanation  than  they  frequently  are  ; 
for  as  they  are  by  many  underftood,  they  tend  greatly  to  efta- 
bliih  this  delufion  and  falfe  confidence  of  hypocrites.  The  doc 
trines  I  fpeak  of  are  thofe  of  Chnjhans  living  by  faith,  not  by 
fight  ;  their  giving  glory  to  God,  by  trujling  him  in  the  dark  ; 
living  upon  Chrijl,  and  not  upon  experiences  ;  not  making  their 
good  frames  the  foundation  of  their  faith ;  which  are  excellent 
and  important  doctrines  indeed,  rightly  underftood,  but  cor 
rupt  and  deftru&ive,  as  many  underftand  them.  The  fcripture 
fpeaks  of  living  or  walking  by  faith,  and  not  by  fight,  in  no 
other  way  than  thefe,  viz.  a  being  governed  by  a  refpeft:  to 
eternal  things,  that  are  the  objects  of  faith,  and  are  not  feeri, 
and  not  by  a  refpecl  to  temporal  things,  which  are  feen  ;  and 
believing  things  revealed,  that  we  never  faw  with  bodily  eyes; 
and  alfo  living  by  faith  in  the  promife  of  future  things,  with 
out  yet  feeing  or  enjoying  the  things  promifed,  or  knowing 
the  way  how  they  can  be  fulfilled.  This  will  be  eafily  evident 
"to  any  one  that  looks  over  the  fcriptures,  which  fpeak  of  faith 
in  oppofition  to  fight ;  as  2  Cor.  iv.  18.  and  v.  7.  Heb.  xi.  i, 
8,  13,  17,  29.  Rom.  viii.  24-.  John  xx.  29.  But  this  doctrine,' 
as  it  is  underftood  by  many,  is,  that  Chriftians  ought  firmly  to 
believe  arid  truft  in  Chrift,  without  fpi ritual  fight  or  light,  and 
although  they  are  in  a  dark  dead  frame,  and,  for  the  prefent, 
have  no  fpiritual  experiences  or  difcoveries.  And  it  is  truly 
the  duty  of  thofe  who  are  thus  in  darknefs,  to  come  out 
of  darknefs  into  light,  and  believe.  But  that  they  mould  con 
fidently  believe  and  truft,  while  they  yet  remain  without  fpi 
ritual  light  or  fight,  is  an  antilcriptural  and  abfurd  doctrine. 
The  fcripture  is  ignorant  of  any  fuch  faith  in  Chrift  of  the 

operation 

"  fpirit  will  figh,  and  not  fmg  in  that  bofom,  whence  corrupt  dif- 
pofitions  and  paffions  break  out."  And  that  "  though  men  in 
fuch  frames  may  feem  to  maintain  the  confolation  of  the  Spirit, 
and  not  fufpect  their  hypoerify,  under  pretence  of  trufting  the 
Lord's  mercy  ;  yet  they  cannot  avoid  the  condemnation  of  the 
world."  Parable  of  the  ten  virgins.  Parti.  P.  139. 
Dr.  Ames  fpeaks  of  it  as  a  thing,  by  which  the  peace  of  a  wicked 
man  may  be  diftinguimed  from  the  peace  of  a  godly  man,  "  that  the 
"  peace  of  a  wicked  man  continues.,  .whether  he  performs  the  duties 
"  of  piety  and  righteoufnefs,  or  uo  ;  provided  thofe  crimes  are  avoid- 
"  ed  that  appear  horrid  to  nature  itielf."  Cajesof  con/tiencc,  lib.  III. 
Chap,  vii, 


TO     DISTINGUISH     AFFECTIONS.       203 

operation  of  God,  that  is  not  founded  in  a  fpi ritual  fight  of 
Chrift.  That  believing  on  Chrift,  which  accompanies  a  title 
to  everlafting  life,  is  a  "  feeing  the  Son,  and  believing  on 
"  him."  John  vi.  40.  True  faith  in  Chrili  is  never  exercifed, 
any  further  than  peifons  "  behold  as  in  a  glafs  the  glory 
*'  of  the  Lord,  and  have  the  knowlege  of  the  glory  of  God 
"  in  the  face  of  Jefus  Chrift,"  2  Cor.  iii.  18.  and  iv.  6.  They 
into  whofe  minds  "  the  light  of  the  glorious  gofpel  of  Chriir, 
*'  who  is  the  image  of  God,  does  not  ihirie,  they  believe  not," 
fi  Cor.  iv.  4.  That  faith,  which  is  without  fpiritual  light,  is 
not  the  faith  of  the  children  of  the  light,  anii  of  the  day  ;  but 
the  prefumption  of  the  children  of  darknefs.  And  therefore 
to  prefs  and  urge  them  to  believe,  without  any  fpiritual  light 
or  fight,  tends  greatly  to  help  forward  the  deltifions  of  the 
prince  of  darknefs.  Men  not  only  cannot  exercife,  faith  with 
out  fome  fpiritual  light,  but  they  can  exercife  faith  only  juft 
in  fuch  proportion  as  they  have  fpiritual  light.  Men  will  truft: 
in  God  no  further  than  they  know  him  :  and  they  cannot  be  in 
the  exercife  of  faith  in  him  one  ace  further  than  they  have  a 
fight  of  his  fulnefs  and  faithfulnefs  in  exercife.  Nor  can  they 
have  the  exercife  of  truft  in  God,  any  further  than  they  are  in 
a  gracious  frame.  They  that  are  in  a  dead  carnal  frame, 
doubtlefs  ought  to  truft  God  ;  becaufe  that  would  be  the  fame 
thing  as  coming  out  of  their  bad  frame,  and  turning  to  God  : 
but  to  exhort  men  confidently  to  truft  in  God,  and  fo  hold  up 
their  hope  and  peace,  though  they  are  not  in  a  gracious  frame, 
and  continue  ftill  to  be  fo,  is  the  fame  thing  in  effe6l,  as  to  ex 
hort  them  confidently  to  truft  in  God,  but  not  with  a  gracious 
truft  :  and  what  is  that  but  a  wicked  prefumption  ?  It  is  juft 
fo  impoflible  for  men  to  have  a  ftrong  or  lively  truft  in  God, 
Vhen  they  have  no  lively  exercifes  of  grace,  or  fenfible  Chrif- 
tian  experiences,  as  it  is  for  them  to  be  in  the  lively  exerciles 
of  grace,  without  the  exercifes  of  grace. 

It  is  true,  that  it  is  the  duty  of  God's  people  to  truft  in  him 
•vhen  in,  darknefs,  and  though  they  remain  ftill  in  darknefs,  in 
that  fenfe,  that  they  ought  to  truft  in  God  when  the  afpecls  of 
his  providence  are  dark,  and  look  as  though  God  had  forfaken 
:them,  and  did  not  hear  their  prayers,  and  many  clouds  ga 
ther,  and  many  enemies  furround  them,  with'  a  formidable 
afpeft,  threatning  to  fwallow  them  up,  and  all  events  of  pro 
vidence  feem  to  be  againft  them,  all  circumftances  feem  to 
lender  the  promifes  of  God  difficult  to  be  fulfilled,  and  God 


WHAT    ARE    NO    SIGNS        Part  II. 

muft.be  trufted  out  of  fight,  i.  e.  when  we  cannot  fee  which 
\vay  it  is  poflible  for  him  to  fulfil  his  word,  every  thing  but 
God's  mere  word  makes  it  look  unlikely,  fo  that  if  perfons  be 
lieve,  they  muft  hope  againil  hope.  Thus  the  ancient  Patri 
archs,  and  Job,  and  the  Pfalmift,  and  Jeremiah,  Daniel,  Sha- 
drach,  Meihech  and  Abednego,  and  the  apoftle  Paul  gave  glory 
to  God  by  trufting  in  God  in  darknefs.  And  we  have  many 
inftances  of  fuch  a  glorious  victorious  faith  in  the  eleventh  ofc 
the  Hebrews.  But  how  different  a  thing  is  this,  from  trufting  j 
in  God,  without  fpiritual  fight,  and  being  at  the  fame  time  in 
a  dead  and  carnal  frame  ! 

There  is  alfo  fuch  a  thing  as  fpiritual  light's  being  let  into 
the  foal  in  one  way,  when  it  is  not  in  another  ;  and  fo  there  is 
fuch  a  thing  as  the  faints  trufting  in  Gocl,  and  alfo  knowing 
their  good  eftate,  when  they  are  deftitute  of  foine  kinds  of 
experience.  As  for  iaftance,  they  may  have  clear  views  ox 
God's  fufficiency  and  faithfulnefs,  and  fo  confidently  truft  in 
him,  and  know  that  they  are  his  children ;  and  at  the  fame 
time,  not  have  thofe  clear  and  fweet  ideas  of  his  love,  as  at 
other  times  :  for  it  was  thus  with  Chrlft  himfelf  in  his  laft  paf- 
fion.  And  they  may  have  views  of  much  of  God's  Sovereignty, 
holinefs,  and  allfufficiency,  enabling  them  quietly  to  fubmit  to 
him,  and  exercife  a  fweet  and  moil  encouraging  hope  in  God's 
fulnefs,  when  they  are  not  fatisfied  of  their  own  good  eflate. 
But  how  different  things  are  thefe,  from  confidently  trufting 
in  God,  without  fpiritual  light  or  experience  ! 

Thofe  that  thus  infift  on  perfons  living  by  faith,  when  they 
have  no  experience,  and  are  in  very  bad  frames,  are  alfo  very 
abfurdin  their  notions  of  faith.  What  they  mean  by  faith  is, 
believing  that  they  are  in  a  good  eihte.  Hence  they  count  it 
a  dreadful  fin  for  them  to  doubt  of  their  ftate,  whatever  frames 
they  are  in,  and  whatever  wicked  things  they  do,  becaufeit  is 
the  great  and  heinous  fin  of  unbelief ;  and  he  is  the  beft  man, 
and  puts  moft  honor  upon  God,  that  maintains  his  hope  of 
his  good  eftate  the  moft  confidently  and  immoveably,  when  he 
has  the  leaft  light  or  experience;  that  is  to  fay,  when  he  is 
in  the  worft  and  wickedeft  frame  and  way  ;  becaufe,  forfooth, 
that  is  a  fign  that  he  is  ftrong  in  faith,  giving  glory  to  God, 
and  againft  hope  believes  in  hope.  But  what  Bible  do  they 
learn  this  notion  of  faith  out  of,  that  it  is  a  man's  confidently 

believing  - 


TO    DISTINGUISH     AFFECTIONS. 

believing  that  he  is  in  a  good  eftate  ?  *  If  this  be  faith,  the 
Pharifees  had  faith  in  an  eminent  degree;  feme  of  which, 
Chrift  teaches,  committed  the  unpardonable  fin  againil  the 
Holy  Ghoft.  The  fcripture  reprefents  faith,  as  that  by  which 
men  are  brought  into  a  good  eftate  ;  and  therefore  ircaimot  be 
the  fame  thing,  as  believing  that  they  art  already  in  a  good 
eftate.  To  fuppofe  that  faith  confifts  in  peifons  believing  that 
they  are  in  a  good  eftate,  is  in  effect  the  fame  thins:,  as  to  hip 
po  fe  that  faith  confifts  in  a  perfon's  believing  that  he  has  faith, 
or  in  believing  that  he  believes. 

Indeed  perfons  doubting  of  their  good  eftate,  may  in  feveral 
refpe£ls  arijtfrom  unbelief.  It  may  be  from  unbelief  or  be 
caufe  they  have  fo  little  faith,"  that  they  have  fo  little  evidence 
of  their  good  eftate  :  If  they  had  more  experience  of  the  actings 
of  faith,  and  fo  more  experience  of  the  exercife  of  grace,  they 
would  have  clearer  evidence  that  their  ftate  was  good ;  and  fo 
their  doubts  would  be  removed.  And  then  their  doubting  of 
their  ftate  may  be  from  unbelief  thus,  when  though  there  be 
many  things  that  are  good  evidences  of  a  work  of  grace  in 
them,  yet  they  doubt  very  much  whether  they  are  really  in  a 
{tate  of  favour  with  God,  becaufe  it  is  they,  thofe  that  are  fa 
unworthy,  arid  have  done  fo  much  to  provoke  God  to  anger 
againft  them.  Their  doubts  in  fuch  a  cafe  arife  from  unbelief, 
as  they  arife  from  want  of  a  fufncient  fenfe  of,  and  reliance  on 
the  infinite  riches  of  God's  grace,  and  the  fufficiency  of  Chrift 
for  the  chief  of  linners.  They  may  alfo  be  from  unbelief, 
when  they  doubt  of  their  ftale,  becaufe  of  the  my  fiery  of  God's 
dealings  with  (hem  :  they  are  not  able  to  reconcile  fuch  dif- 
penfations  with  God's  favour  to  them  :  or  when  they  doubt 
whether  they  have  any  intereft  in  the  r;romifes,  becaufe  the 

promifes 

*  "  Men  do  not  know  that  they  are  godly,  by  believing  that  they 
"  are  godly.  We  know  many  things  by  faith,  Heb.  xi.  3.  By  faith 
<(  'we  underftand  that  the  -ii-orlds  were  made  by  the  <wsr-2  of  God.  Faith 
"  is  the  evidence  of  tbi;;gs  Kotfeen,  Heb.  xi.  i.  Thus  men  know  the 
"  Trinity  of  perfons  of  the  Godhead;  that  Jefus  Chrift  is  the  Son 
"  of  God ;  that  he  that  believes  in  him  will  have  eternal  life  ;  the 
"  refurreclion  of  the  dead.  And  if  God  mould  tell  a  faint  that  he 
*'  hath  grace,  he  might  know  it  by  believing  the  word  of  God. 
"  But  it  is  not  this  way,  that  godly  men  do  know  that  they  have  grace. 
"  It  is  not  revealed  in  the  word,  and  the  Spirit  of  God  doth  net  tef- 
"  tify  it  to  particular  perfons."  Sloddard's  nature  of  ja 
P.  83,  84- 


*o6  WHAT    ARE    NO    SIGNS        Part  II. 

promifes  from  the  afpeft  of  providence  appear  fo  unlikely  to 
be  fulfilled;  the  difficulties  that  are  in  the  way,  are  fo  many 
and  great.  Such  doubting  arifes  from  want  of  dependence 
upon  God's  almighty  power,  and  his  knowlege  and  wifdom, 
as  infinitely  above  theirs.  But  yet,  in  fuch  perfons,  their  un 
belief,  and  their  doubting  of  their  ftate,  are  not  the  fame 
thing  ;  though  one  arifes  from  the  other. 

Perfons  may  be  greatly  to  blame  for  doubting  of  their  ftate, 
on  fuch  grounds  as  thefe  laft  mentioned  ;  and  they  may  be  to 
blame,  that  they  have  no  more  grace,  and  no  more  of  the  pre- 
fent  exercifes  and  experiences  of  it,  to  be  an  evidence  to  them 
of  the  goodnefs  of  their  flate  :  men  are  doubtlefs  to  blame  for 
being  in  a  dead  carnal  frame ;  but  when  they  are  in  fuch  a 
frame,  and  have  no  fenfible  experience  of  the  exercifes  of  grace, 
but  on  the  contrary,  are  very  much  under  the  prevalence  of 
their  lufts,  and  an  unchriflian  fpirit,  they  are  not  to  blame  for 
doubting  of  their  flate.  It  is  as  impoflible,  in  the  nature  of 
things,  that  a  holy  and  Chriilian  hope,  fhould  be  kept  alive,  in 
its  clearnefs  and  llrength,  in  fuch  circumftances,  as  it  is  to  keep 
the  light  in  the  room,  when  the  candle  is  put  out;  or  to  main 
tain  the  bright  fun-fhinein  the  air,  when  the  fun  is  gone  down. 
Diftant  experiences,  when  darkened  byprefent  prevailing  luft 
and  corruption,  will  never  keep  alive  a  gracious  confidence  and 
affurance  ;  but  that  fickens  and  decays  upon  it,  as  neceflarily 
as  a  little  child  by  repeated  blows  on  the  head  with  a  hammer. 
Nor  is  it  at  all  to  be  lamented,  that  perfons  doubt  of  their  flate 
in  fuch  circumftances;  but  on  the  contrary,  it  is  defirable and 
every  way  bed  that  they  ihould.  It  is  agreeable  to  that  wife 
and  merciful  conftitution  of  things,  which  God  hath  eftablifh- 
ed,  that  it  ihould  be  fo.  For  fo  hath  God  contrived  and  con- 
ilituted  things,  in  his  difpenfations  towards  his  own  people, 
that  when  their  love  decays,  arid  the  exercifes  of  it  fail,  or  be 
come  weak,  fear  mould  arife  ;  for  then  they  need  it  to  reftrain 
them  from  fin,  and  to  excite  them  to  care  for  the  good  of  their 
fouls,  and  fo  to  ftir  them  up  to  watchfulnefs  and  diligence  in 
religion  :  but  God  hath  fo  ordered  that  when  love  rifes,  and 
is  in  vigorous  exercife,  then  fear  mould  vanifh,  and  be  driven 
away;  for  then  they  need  it  not,  having  a  higher  and  more 
excellent  principle  in  exercife,  to  reilrain  them  from  fin,  and 
ftir  them  up  to  their  duty.  There  are  no  other  principles,  which 
human  nature  is  under  the  influence  of,  thai  will  ever  make 

men 


TO     DISTINGUISH     AFFECTION  S.       207 

wen  confcientious,  but  one  of  thefe  two,  fear  or  love :  and  there 
fore,  if  one  of  thefe  ihould  not  prevail  as  the  other  decayed, 
God's  people  when  fallen  into  dead  and  carnal  frames,  when 
love  is  afleep,  would  be  lameniably  expofed  indeed.  And 
therefore  God  has  wifely  ordained,  that  thefe  two  oppofite 
principles  of  love  and  fear,  ihould  rife  and  fall,  like  the  two 
oppofite  fcales  of  a  balance  ;  when  one  rifes,  the  other  finks. 
As  light  and  darknefs  neceffarily  and  unavoidably  fucceed 
each  other ;  if  light  prevails,  fo  much  does  darknefs  ceafe,  and 
no  more  ;  and  if  light  decays,  fo  much  does  darknefs  prevail  : 
fo  it  is  in  the  heart  of  a  child  of  God  ;  if  divine  love  decays 
and  falls  afleep,  and  luft  prevails,  the  light  and  joy  of  hope  goes- 
out,  and  dark  fear  and  doubting  arifes ;  and  if  on  the  contrary, 
divine  love  prevails,  and  comes  into  lively  exercife,  this  brings 
in  the  brightnefs  of  hope,  and  drives  away  black  luft,  and  fear 
\vith  it.  Love  is  \hzjpirit  of  adoption,  or  the  childlike  princi 
ple  ;  if  that  {lumbers,  men  fall  under  fear,  which  is  the  fpirit 
cj  bondage,  or  the  fervile  principle :  and  fo  on  the  contrary. 
And  if  it  be  fo,  that  love,  or  the  fpirit  of  adoption,  be  carried 
to  a  great  height,  it  quite  drives  away  all  fear,  and  gives  full 
affurance ;  agreeable  to  that  of  the  apoftle,  i  John  iv.  18.  "Theie 
*'  is  no  fear  in  love,  but  perfect  love  cafts  out  fear"  Thefe  two 
oppofite  principles  of  lull;  and  holy  love,  bring  hope  and  fear 
into  the  hearts  of  God's  children,  in  proportion  as  they  pre 
vail ;  that  is,  when  left  to  their  own  natural  influence,  with 
out  fomethirig  adventitious,  or  accidental  intervening  ;  as  the 
diflemper  of  melancholy,  doclrinal  ignorance,  prejudices  of 
education,  wrong  inflruclion,  falfe  principles,  peculiar  temp 
tations,  &c. 

Fear  is  cail  out  by  the  Spirit  of  God,  no  other  way  than  by 
the  prevailing  of  love  :  nor  is  it  ever  maintained  by  his  Spirit, 
but  when  love  is  afleep.  At  inch  a  time,  in  vain  is  all  the 
faint's  felf-examinations,  and  poring  on  pail  experience,  in 
order  to  ei'iablifh  his  peace,  and  get  aifurance.  For  it  is  con 
trary  to  the  nature  of  things,  as  God  hath  conilituu:d  them, 
that  he  ihould  have  affurance  at  fuch  a  time. 

They  therefore  do  dire6tiy  thwart  God's  wife  and  gracious 
constitution  of  things,  who  exhort  others  to  be  confident  in 
their  hope,  when  in  dead  frames  ;  under  a  notion  of  living  by 
faith,  and  not  by  fight,  and  Irufting  God  in  the  dark,  and  liv 
ing  upon  Chrifl ,  and  not  upon  experiences ;  and  warn  them  not 
to  doubt  of  their  good  cllate,  leil  they  (liould  be  guilty  of  the 

dreadful 


ao8  WHAT    ARE    NO    SIGNS  Part.  II, 

dreadful  fin  of  unbelief.  And  it  has  a  direct  tendency  to  efta- 
bliih  the  moft  prefumptuous  hypocrites,  and  to  prevent  their 
ever  calling  their  ftate  in  queilion,  how  much  foever  wicked- 
nefs  rages,  and  reigns  in  their  hearts,  and  prevails  in  their 
lives  ;  under  a  notion  of  honouring  God,  by  hoping  agamjl 
hope,  arid  confidently  trufting  in  God,  when  things  look  very 
dark.  And  doubtlefs  vail  has  been  the  mifchief  that  has  been 
done  this  way. 

Perfons  cannot  be  faid  to  forfake  Chrift,  and  live  on  their 
experiences  of  the  exercifes  of  grace,  merely  becaufe  they  take 
them  and  ufe  them  as  evidences  of  grace  ;  for  there  are  no 
other  evidences  that  they  can  or  ought  to  take.  But  then  may 
perfons  be  faid  to  live  upon  their  experiences,  when  they  make 
a  righteoufnefs  of  them ;  and  inllead  of  keeping  their  eye  on 
God's  glory,  and  Chrift's  excellency,  they  turn  their  eyes  off 
thefe  objects  without  them,  on  to  themfelves,  to  entertain 
their  minds,  by  viewing  their  own  attainments,  and  high  ex 
periences,  and  the  great  things  they  have  met  with,  and  arc 
bright  and  beautiful  in  their  own  eyes,  and  are  rich  and  in- 
creafed  with  goods  in  their  own  apprehenfions,  and  think  that 
God  has  as  admiring  an  efteem  of  them,  on  the  fame  account, 
as  they  have  of  themfelves  :  this  is  living  on  experiences,  and 
not  on  Chrift  ;  and  is  more  abominable  in  the  fight  of  God, 
than  the  grofs  immoralities  of  thofe  who  make  no  pretences  to 
religion.  But  this  is  a  far  different  thing  from  a  mere  impro 
ving  experiences  as  evidences  of  an  interelt  in  a  glorious  Re 
deemer. 

But  to  return  from  this  digreflion,  I  would  mention  one 
thing  more  under  the  general  head  that  I  am  upon. 

XII.  Nothing  can  be  certainly  concluded  concerning  the 
nature  of  religious  affections,  that  any  are  the  fubjects  of,  from 
this,  that  the  outward  rnanifeftations  of  them,  and  the  relation 
perfons  give  of  them,  are  very  affecting  arid  pleafmg  to  the 
truly  godly,  and  fach  as  greatly  gain  their  charity,  and  win 
their  hearts. 

The  true  faints  have  not  fuch  a  fp'irit  of  difcerning,  that  they 
can  certainly  determine  who  are  godly,  and  who  are  not.  For 
though  they  knowr  experimentally  what  true  religion  is,  in  the 
internal  exercifes  of  it;  yet  thefe  are  what  they  can  .neither 

feel, 


TO    DISTINGUISH   AFFECTIONS*    s 


feel,  nor  fee,  in  the  heart  of  another.*  There  is  nothing  iri 
others,  that  comes  within  their  view,  but  outward  manifestations 
and  appearances  ;  but  the  fcripture  plainly  in' 
way  of  judging  what  is  in  men  by  outward  appe 
uncertain,  and  liable  to  deceit ;  I  Sam.  xvi. 


**  feeth  not  as  man  feeth  ;  for  man  looketh  on 


mates,  that  this 
irances,  is  at  beft 
7.  "The  Lord 
the  outward  a-^ 


"  pearance,  but  the  Lord  looketh  on  the  heart."  If.  xi.  3. 
-"  He  mall  not  judge  after  the  fight  of  his  eyes,  neither  reprove 
«*  after  the  hearing  of  his  ears."t  They  corimonly  are  but 
-poor  judges,  and  dangerous  counfellors  in  foul  cafes,  who  are 

.'1  t  ••'•-«  ••  s*  n 


quick  and  peremptory  in  determining  perfons 
themfelves  in   their  extraordinary  faculty  of  di, 


dates,  vaunting 


cernmg 


and  dif- 


tinguiihing,   in  thefe  great  affairs  :  as  though  iill  was  open  and 
<tlear  to  them.     They  betray  one  of  thefe  thr£e  things';  either 


that  they  have  had  but  little  experience ;  or 
•weak  judgment ;  or  that  they  have  a  great  de< 
felf-confidence,  and  fo  ignorance  of  themfelve 


are  perfons  of  a 
ree  of  pride  and 
.  Wife  and  ex* 


perienced  men  will  proceed  with  great  caution   in  fuch  an 
affair. 

When  there  are  many  probable  appearances  of  piety  in  others, 
it  is  the  duty  of  the  faints  to  receive  them  cordially  into  their 
charity,  and  to  love  them  and  rejoice  in  thern^  as  their  brethren 
in  Chrift  Jefus.  But  yet  the  bed  of  meri  may  be  deceived, 
•when  the  appearances  feem  to  them  exceeding  fair  and  bright, 
•even  fo  as  entirely  to  gain  their  charity,  and  cinquer  their  hearts. 

Dd  It 

*  '*  Men  may  have  the  knowlege  of*  their  own  coiiverfion:  the 
'  knowlege^that  other  men  have  of  it  is  uncertain';  becaufe  no  man 
•c  can  look  into  the  heart  of  another,  and  fee  the  workings  of  grace 
"  there.'*  Standard's  nature  of  facing  cofr-verjipn,  chap*  xv.  at  the 
beginning. 

t  Mr.  Stoddard  obferves,  That tf  all  vifible  figns  arc  common  to 
"  converted  and  unconverted  men :  and  a  relation  of  experiences* 
"  among  the  reft."  Appeal  to  the  learned,  p.  -.7. 

c<  O  how  hard  is  It  for  the  eye  of  man  to  di'fcern  betwixt  cliafFand 
f<  wheat  !^  and  how  many  upright  hearts  are  now  cenfared,  whom 

God.  will  clear  !  how  many  falfe  hearts  are  now  approved,  whom 

God  will  condemn :  Men  ordinarily  have  no  conviftive  proofs, 
s  but  only  probable  fymptoms ;  which  at  inoft  beget  but  a  conjee* 
"  tural  knowlege  of  another's  ftate.  And  they  that  iliall  percmpto- 
"  rily  judge  either  way,  may  poillbiy  wrong  the  generation  of  the 
"  upright,  or  on  the  other  fide,  abiblve  and  jaftify  the  wicked.  And 
t(  truly  confidering  what  hath  been  faid,  it 'is  no  wonder  that  dange- 
"  rous  mifrakes  are  fo  frequently  made'  in  ihis  nutter/'  Ft'jyJ's 
mflandy  f^mtnali«^dt  chap,  xii/ 


WHAT    ARE   NO  SIGNS         Part  II. 


It  has  been  a  common  thing  in  the  church  of  God, 
bright  profeffors,  that  are  received  as  eminent  faints,  an 


for  fuch 
among  the 

faints,  to  fall  away  and  come  to  nothing.*     And  this  we  need 
not  wonder  at,   if  we  confider  the  things  that  have  been  already 
obferved  :  what  things  it  has  been  fhown,    may  appear  in  men 
who  are  altogether  gracelefs.     Nothing  hinders  but  that  all  thefe 
things  may  meet  together  in  men,  and  yet  they  be  without  a 
fpark  of  grace  in  their  hearts.     They  may  have  religious  affec 
tions  of  many  kinds  together  ;  they  may  have  a  fort  of  affection 
towards  God,  that  bears  a  great  refemblance  ofdear  love  to  him  $ 
and  fo  a  kind  of  love  to  the  brethren,  and  great  appearances  of 
admiration  of  God's  perfections  and  works,  and  iorrow  for  fmj| 
and  reverence,  fubmiflion,  felf-abafement,  gratitude,  joy,  religi-  ' 
ous  longings,  and  zeal  tor  the  intereft  of  religion  and  the  good  of 
fouls.     And  thefe  affections  may  come  after  great  awakening* 
and  convictions  of  confcience  ;  and  there  may  be  great  appear*! 
ances  of  a  work  of  humiliation  ;  and  counterfeit  love  and  joy, 
and  other  affections  may  feerri  to  follow  thefe,  and  one  another, 
juft  in  the  fame  order,  that  is  commonly  obfervable  in  the  holy 
affections  of  true  converts.     And  thefe  religious  affections  may 
be  carried  to  a  great  height,  and  may  caufe  abundance  of  tears, 
yea,  may  overcome  the  nature  of  thofe  who  are  the  fubjects  of 
them,  and  may  make  them  affectionate,  and  fervent,  and  fluent 
in  fpeaking  of  the  things  of  God,  and  difpofe  them  to  be  abund<j| 
ant  in  it ;  and  may  be  attended  with  many  fweet  texts  of  fcriplj 
ture,   and  precious  promifes,  brought  with  great  impreflion  om 

their 

*  "  Be  not  offended,  if  you  fee  great  cedars  fall,  ftars  fall  fronf 
<f  heaven*  great  profeflbrs  die  and  decay :  do  not  think  they  be  all 
**  iuch  :  do  not  think  that  the  cleft  ihall  fall.  Truly,  fome  are  fuch 
"  that  when  they  fall,  one  would  think  a  man  truly  fandified  might 
"  fall  away,  as  the  Arminians  think:  i  John  ii.  19.  "  They  were 
"  not  of  us."  I  fpeak  this,  becaufe  the  Lord  is  fhaking ;  and  I 
t(  look  for  great  apoftafies :  for  God  is  trying  all  his  friends,  through 
"  all  the  Chriilian  world.  In  Germany  what  profeffion  was  there ! 
f(  who  would  have  thought  it  ?  1  he  Lord  who  delights  to  manifeft 
tf  that  openly,  which  "'-as  hid  fecretly,  fends  a  fword  and  they  fall." 
Shepard's  Parab.  Part  I.  p.  1 1  8,  1 19. 

"  The  faints  may  approve  thee,  and  God  condemn  thee ;  Rev. 
"  iii.  i  "  Thou  haft  a  name  that  thou  liveft,  and  art  dead/'  Men 
"  may  fay,  There  is  a  true  Nathanael ;  and  God  may  fay,  There  is  a 
"  felf-cozening  Pharifce.  Reader,  Thou  haft  heard  of  Judas  and 
*e  Demas,  of  Ananias  and  Sapphira,  of  Hymeneus  and  Philetus,  once 
"  renowned  and  famous  profefibrs,  and  thou  haft  heard  how  they 
*«  proved  at  laft,"  Flavd'sToucliftone  of  Sincerity,  chap.  ii.  feft.  $•  i 


TO    D  I  S  T  I  N  G  U  I  3  H    A  F  F  E  C  T  I  O  N  S.      211 

their  minds  ;  and  may  difpofe  them  with  their  mouths  to  praise 
and  glorify  God,  in  a  very  ardent  manner,  and  fervently  to  call 
upon  others  to  praifc  him,  crying  out  of  their  unwortlfinefs,  and 
extolling  free  grace.  And  may,  moreover,  difpoifef  them  to 
abound  in  the  external  duties  of  religion,  fuch  as  prayer,  hearing 
the  word  preached,  finging,  and  religious  conference  ;  and  thefe 
things  attended  with  a  great  refemblance  of  a  Chriftianaifurance, 
in  its  greateft  height,  when  the  faints  mount  on  eagles  wings, 
above  all  darknefs  and  doubting.  I  think  it  has  been  made  plain, 
that  there  may  be  all  thefe  things,  and  yet  there  be  nothing 
more  than  the  common  influences  of  the  Spirit  of  God,  joined 
with  the  delufions  of  Satan,  and  the  wicked  and  deceitful  heart. 
To  which  I  may  add,  that  all  thefe  things  may  be  attended  with 
a  fweet  natural  temper,  and  a  good  doctrinal  knowlege  of  re 
ligion,  and  a  long  acquaintance  with  the  faints  way  of  talking 
2nd  of  expreiling  their  affc^iions  and  experiences,  and  a  natural 
ability  and  fubtilty  in  accommodating  their  expreffions  and  man 
ner  of  fpeakingto  the  difpofitions  and  notions  of  the  hearers,  and 
a  taking  decency  of  expreffion  and  behaviour,  formed^y  a  ^n^L 
education.  How  great  therefore  may  the  rcfer^biai-fce  bt,  «£s  to 
all  outward  expreifions  and  appearances,  between  an  hypocrite; 
and  a  true  faint !  Doubtlefs  it  is  the  glorious  prerogative  of  the 
omnifcient  God,  as  the  great  fearcher  ofjrarts,  to  be  able  well  to 
feparate  between  iheep  and  goats.'  AnCjjwhat  an  indecent,  felf- 
exaltation,  and  arrogance  is  it^-ii^  poor  ,/JIible  dark  mortals,  to 
pretend  that  they  can  determine  and  kn<Jv,  who  are  really  fiucere 
and  upright  before  God,  ai'ii  who  are  not! 

Many  feem  to  lay  great  weight  on  that,  and  to  fuppofe  it. 
to  be  what  may  determine  ihem  with  refpeS  to  others  real  piety, 
when  they  not  only  tell  a  Splaufible  flory,  but  when,  in  giving 
an  account  of  their  experiences^  they  make  fuch  a  reprelenta- 
tion,  and  fpeak  after  fucli  a  manner,  that  thzyjeel  their  talk  ; 
that  is  to  fay,  when  their  talk  feems  to  harmonize  with  their 
own  experience,  and  their  hearts  are  touched  and  arfefted  and 
delighted,  by  what  they  hear  them  fay,  and  drawn  out  by  it,  in 
dear  love  to  them.  But  there  is  not  that  certainty  in  fuch 
things,  and  that  full  dependence  to  be  had  upon  them,  which 
many  imagine.  A  true  faint  greatly  delights  in  holinefs  ;  it  is 
a  mod  beautiful  thing  in  his  eyes  ;  and  God's  work,  in  fav- 
ingly  renewing  and  making  holy  and  happy,  a  poor,  and  before 
perifhing  foul,  appears  to  him  a  moil  glorious  work  :  no  won 
der  therefore,  that  his  heart  is  touched,  and  greatly  afFefted, 
when  he  hears  another  give  a  probable  account  of  this  work* 

wrought 


WHAT   ARENO    SIGNS         Part  II. 

wrought  on  his  own  heart,  and  when  he  fees  in  him  probable 
appeTran&es  of  holinefs  ;  whether  thofe  pleafmg  appearances 
have  any  thing  real  to  anfwer  them,  or  no.  And  if  he  ufes 
the  fame  w\>rds,  which  are  commonly  made  ufe  of,  to  exprefs 
the  afTeclion^  of  true  faints,  and  tells  of  many  things  follow* 
ing  one  another  in  an  order,  agreeable  to  the  method  of  the 
experience  of  him  that  hears  him,  and  alfo  fpeaks  freely  and 
boldly,  and  with  an  air  of  affurance  ;  no  wonder  that  the  other 
thinks  his  experiences  harmonize  with  his  own.  And  if  be. 
iides  all  this,  in  giving  his  relation,  he  fpeaks  with  much  afc 
feftion  ;  and  above  all,  if  in  fpeaking,  he  feems  to  mew  much 
^fFeclion  to  him  to  whom  he  fpeaks,  fuch  an  affeclion  as  the 
Oalatians  did  to  the  apoftle  Paul  ;  thefe  things  will  naturally 
have  a  powerful  influence,  to  affecT;  and  draw  his  hearer's  heart, 
3nd  open  wide  the  doors  of  his  chanty  towards  him.  David 
fpeaks  as  one  who  had  felt  AhithophePs  talk,  and  had  once  a 
Iweet  favour  and  relifh  of  it.  And  therefore  exceeding  great 
was  his  furprife  and  difappointment,  when  he  fell  ;  it  was  al* 
Bioftttv  j  mfcK&r  him.  Pfai.  Iv.  12,  13,  14.  "It  was  not  an 
4<  enemy — then  I\ould  have  borne  it  ; — but  it  was  thou,  a  man, 
**'  mine  equal,  myWuide,  and  mine  acquaintance  :  we  took. 
<*  fweet  counfel  toglf^er,  ?4Qcl  walked  unto  the  houfe  of:  God 
<{  in  company,"  |o 

It  is  with  profefTors^uf  rel/giwn,  efpecially  fuch  as  become 
fo  in  a  time  of  outpoujr/ig  of  the^pirit  of  God,  as  it  is  with 
the  bloflbms  in  the  ipring  ;*  there^are  vaft  numbers  of  them 
upon  the  trees,  which  all  look  fair  a*id  pomifing  ;  but  yet  very 
many  of  them  neverlcome  to  any  thfng.  And  many  of  thofe, 
that  in  a  little  time  wither  up,  and  <|rop  off,  and  rot  under  the 
trees;  yet  for  a  while,  look  as  beautiful  and  gay  as  others; 
and  not  only  fo,  but  fmell  fweet,  and  fend  forth  a  pleafarU 
odour ;  fo  that  we  cainnot,  by  any  of  our  fenfes,  certainly  diftin- 
guifh  thofe  blofToms  which  have  in  them  that  fecret  virtue,  which 
will  afterwards  appear  in  the  fruit,  and  that  inward  folidity 
2nd  ftrength  which  mall  enable  them  to  bear,  and  caufe  them 
to  be  perfected  by  the  hot  fummer  fun,  that  will  dry  up  the 
Others.  It  is  the  mature  fruit  which  comes  afterwards,  and 

not 

*  A  time  of  outpouring  of  the  Spirit  of  God,  reviving  religion, 

and  producing  the  pleafant  appearances  of  it,  in  new  converts,  is  i! 

fcripture  compared  to  this  very  thing,  viz.  the  fpring  fcafon,  who 

the.  benign  influences  of  the  heavens  cayfe  the  bloffoms  to  put  forth 

Cant.  ii.  'ii,  jz. 


TO    DISTINGUISH    AFFECTIONS/     213 

not  the  beautiful  colours  and  fmell  of  the  bioiTom,  that  we  mud 
judge  by.  So  new  converts,  (profelledly  fo,)  in  their  talk 
about  things  of  religion,  may  appear  fair,  and  be  very  favoury, 
and  the  faints  may  think  they  talk  feelingly.  They  may  reliih 
their  talk,  and  imagine  they  perceive  a  divine  iavour  in  it ; 
and  yet  all  may  come  to  nothing. 

It  is  firange  how  hardly  men  are  brought  to  be  contented 
with  the  rules  and  directions  Chrift  has  given  them,  but  they 
mull  needs  go  by  other  rules  of  their  own  inventing,  that  feem 
to  them  wifer  and  better.  I  know  of  no  directions  or  counfels 
which  Chrift  ever  delivered  more  plainly,  than  the  rules  he 
has  given  us,  to  guide  us  in  our  judging  of  others  fincerity ; 
viz.  that  we  mould  judge  of  the  tree  chiefly  by  the  fruit  :  but 
yet  this  will  not  do  ;  but  other  ways  are  found  out,  which  are 
imagined  to  be  more  diftinguifhing  and  certain.  And  woful 
have  been  the  mifchievous  confequences,  of  this  arrogant  fet- 
ting  up  mens  wifdom  above  the  wifdom  of  Chrift.  I  believe 
many  faints  have  gone  much  out  of  the  way  of  Chrift's  word, 
in  this  refpeft  :  and  fome  of,  them  have  been  chaftifed  with 
whips,  and  (I  had  almoft  faid)  fcorpions,  to  bring  them  back 
again.  But  many  things  which  have  lately  appeared,  and  do 
now  appear,  may  convince,  that  ordinarily,  thofe  who  have 
gone  fartheft  this  way,  that  have  been  moft  highly  conceited 
of  their  faculty  of  difcerning,  and  have  appeared  moft  forward, 
peremptorily  and  fuddenly  to  determine  the  ftateof  mens  fouls, 
have  been  hypocrites,  who  have  known  nothing  of  true  reli 
gion. 

In  the  parable  of  the  wheat  and  tares,  it  is  faid,  Matth.  xiii. 
26.  "  When  the  blade  was  fprung  up,  and  brought  forth  fruit, 
"  then  appeared  the  tares  alfo."  As  though  the  tares  were 
not  difcerned,  nor  diftinguilhable  from  the  wheat,  until  then, 
as  Mr.  Flavel  obferves  ;t  who  mentions  it  as  an  obfeivation 
of  Jerome's,  that  wheat  and  tares  are  fo  much  alike,  ^until  the 
blade,  of  the  wheat  comes  to  bring  forth  the  ear,  that  it  is  next 
to  i?npojjible  to  diftinguifli  them.  And  then,  Mr.  Flavel  adds, 
'*  How  difficult  fo  ever  it  be  to  difcern  the  difference  between 
*'  wheat  and  tares  ;  yet  doubtlefs  the  eye  of  fenfe  can  much 
"  eafier  difcriminate  them,  than  the  moft  quick  and  piercing 
*'  eye  of  man,  can  difcern  the  difference  between  fpecial  and 
"  common  grace.  For  all  faving  graces  in  the  faints,  have 

'•  their 

f  Hufbandry  fpiritualized,  Chap.  xii. 


WHAT    ARE    NO     SIGNS        Part  II. 

"  their  counterfeits  in  liypocrites  ;  there  are  fimilar  works  in 
*'  thofe,  which  a  fpiiitual  and  veryjudicious  eye  may  eafily  mif- 
•'  take,for  the  favingand  genuine  effects  of  a  fan6Hfying  fpirit.1* 
,  As  it-is  the  ear  or  the  fruit  which  diftinguiihes  the  wheat 
from  the  tares,  fo  this  is  the  true  Shibboleth,  that  he  who 
iiands  as  judge  at  the  paffages  of  Jordan,  makes  ufe  of  to  dif- 
tinguifli  thofe  that  fhall  pafs  over  Jordan  into  the  true  Ca 
naan,  from  thofe  that  mould  be  flam  at  the  paffages.  For  the 
Hebrew  word  Shibboleth,  fignifies  an  ear  of  corn.  And  per 
haps  the  more  full  pronunciation  of  Jephthah's  friends,  Shib 
boleth,  may  reprefenta  full  ear  with  fruit  in  it,  typifying  the 
fruits  of  the  friends  of  Chrift,  the  antitype  of  Jephthah  ;  and 
the  more  lean  pronunciation  of  the  Ephrai  mites  his  enemies, 
may  reprefent  their  empty  ears,  typifying  the  fhow  of  religion 
in  hypocrites,  without  fubftance  and  fruit.  This  is  agreeable 
to  the  doclrine  we  are  abundantly  taught  in  fcripture,  viz.  That 
he  who  is  fet  to  judge  thofe  that  pafs  through  death,  whether 
they  have  a  right  to  enter  into  the  heavenly  Canaan  or  no,  or 
whether  they  fhould  not  be  flain,  will  judge  every  man  ac 
cording  to  his  works, 

We  feem  to  be  taught  the  fame  things,  by  the  rules  given 
for  the  prieft's  difcerning  the  leprofy.  In  many  cafes  it  was 
impoflible  for  the  pried  to  determine  whether  a  man  had  the 
leprofy,  or  whether  he  were  clean,  by  the  moft  narrow  infpec- 
tion  of  the  appearances  that  were  upon  him,  until  he  had  wait 
ed  to  fee  what  the  appearances  would  come  to,  and  had  fhut 
up  theperfori  who  (hewed  himfelf  to  him,  one  feven  days  after 
another  ;  and  when  he  judged,  he  was  to  determine  by  the 
hair,  which  grew  out  of  the  fpot  that  was  fhewed  him,  which 
was  as  it  were  the  fruit  that  it  brought  forth. 

And  here,  before  I  finifh  what  I  have  to  fay  under  this  head,, 
I  would  fay  fomething  to  a  ftrange  notion  fome  have  of  late 
been  led  away  with,  of  certainly  knowing  the  good  eftate  that 
others  are  in,  as  though.it  were  immediately  revealed  to  them 
from  heaven,  by  their  love  flowing  out  to  them  in  an  extraor 
dinary  manner.  They  argue  thus,  that  their  love  being  very 
fenfible  and  great,  it  may  be  certainly  known  by  them  who  feel 
it,  to  be  a  true  Cbiiflian  love :  and  if  it  be  a  true  Chriftian  love, 
the  Spirit  of  God  muft  be  the  author  of  it  :  and  inafmuch  as 
the  Spirit  of  God,  who  knows  certainly,  whether  others  are 
the  children  of  God  or  no,  and  is  a  fpirit  of  truth,  is  pleafed, 
by  an  uncommon  influence  upon  them,  to  caufe  their  love  to 

flow 


TO  DISTINGUISH  AFFECTIONS.    215 

flow  out,  in  an  extraordinary  manner,  towards  fuch  a  perfon, 
as  a  child  of  God ;  it  mull  needs  be  that  this  infallible  Spirit, 
who  deceives  none,  knows  that  that  perfon  is  a  child  of  God. 
But  fuch  perfons  might  be  convinced  of  the  falfenefs  of  their 
reafonirig,  if  they  would  confider  whether  or  no  it  be  not  their 
duty,  and  what  God  requires  of  them,  to  love  thofe  as  the 
children  of  God,  who  they  think  are  the  children  of  God,  and 
whom  they  have  no  reafon  to  think  otherwife  of,  from  all  that 
they  can  fee  in  them,  though  God,  who  fearches  the  hearts, 
knows  them  not  to  be  his  children.  If  it  be  their  duty,  then 
it  is  good,  and  the  want  of  it  fin  ;  and  therefore,  furely,  the 
Spirit  of  God  may  be  the  author  of  it :  the  Spirit  of  God,  with 
out  being  a  fpirit  of  falfehood,  may  in  fuch  a  cafe  affift  a  per- 
fon  to  do  his  duty,  arid  keep  him  from  fin.  But  then  they  ar 
gue  from  the  uncommon  degree  arid  fpecial  manner,  in  which 
their  love  flows  out  to  the  perfon  ;  which  they  think  the  Spirit 
of  God  never  would  caufe,  if  he  did  not  know  the  object  to  be 
a  child  of  God.  But  then  I  would  afk  them,  whether  or  no  it 
is  not  their  duty  to  love  all  fuch  as  they  are  bound  to  think  are 
the  children  of  God,  from  all  that  they  can  fee  in  them,  to  a 
very  great  degree,  though  God,  from  other  things  which  he 
fees,  that  are  out  of  fight  to  them,  knows  them  not  to  be  fo, 
It  is  mens  duty  to'' 'love  all  whom  they  are  bound  in  charity  to 
look  upon  as  tv  £  children  of  God,  with  a  vaflly  dearer  affec 
tion  than  they  i!  'rimonly  do.  As  we  ought  to  love  Chrift  to 
the  utmoft  cap-'  \cy  of  our  nature,  fo  it  is  our  duty  to  love  thofe 
who  we  think  are'fb  near  and  dear  to  him  as  his  members,  with 
an  exceeding  dear  affeclion,  as  Chrift  has  loved  us ;  and  there 
fore  it  is  fin  in  us  not  to  love  them  fo.  We  ought  to  pray  td 
God  that  he  would  by  his  Spirit  keep  us  from  fin,  and  enable 
us  to  do  our  duty  :  and  may  not  his  Spirit  anfwer  our  prayers, 
and  enable  us  to  do  our  duty,  in  a  particular  inflance,  without 
lying  ?  If  he  cannot,  then  the  Spirit  of  God  is  bound  not  to 
help  his  people  to  do  their  duty  in  fome  inftances,  becaufe 
he  cannot  do  it  without  being  a  fpirit  of  falfehood.  But  fure 
ly  God  is  fo  fovereign  as  that  comes  to,  that  he  may  enable  us 
to  do  our  duty  when  he  pleafes,  and  on  what  occafion  he 
pleafes.  When  perfons  think  others  are  his  children,  God 
may  have  other  ends  in  caufing  their  exceedingly  endeared  love 
to  flow  out  to  them,  befides  revealing  to  them  whether  their 
opinion  of  them  be  right  or  no :  he  may  have  that  merciful 
f  nd  in  it,  to  enable  them  fco  do  their  duty,  and  to  keep  them 

from 


si6  WHATARE   NO   SIGNS          Part  IL 

from  that  dreadful  infinite  evil,  fin.  And  will  they  fay  GoJ 
{hall  not  fhow  them  that  mercy  in  fuch  a  cafe  ?  If  I  am  at  a 
di fiance  from  home,  and  hear,  that  in  my  abfence,  my  houfe 
is  burnt,  but  my  family  have,  in  fome  extraordinary  manner, 
all  efcaped  the  flames  ;  and  every  thing  in  the  circumflances  of  A 
the  ftoiy,  as  I  hear  it,  makes  it  appear  very  credible ;  it  would 
be  fin  in  me,  in  fuch  a  cafe,  not  to  feel  a  very  great  degree  of 
gratitude  to  God,  though  the  ftory  indeed  be  not  true.  And 
is  not  God  fo  fovereign,  that  he  may  if  he  pleafes,  mew  me 
that  mercy  on  that  occafion,  and  enable  me  to  do  my  duty  in- 
a  much  further  degree  than  I  ufed  to  do  it,  and  yet  not  incur 
the  charge  of  deceitfulnefs,  in  confirming  a  falfehood  ? 

It  is  exceeding  manifelr,  that  error  or  miftake  may  be  the 
occafion  of  a  gracious  exercife,  and  confequently  a  gracious  in 
fluence  of  the  Spirit  of  God,  by  Rom.  xiv.  6.  "  ILe  tjiat  eateth 
*'  to  the  Lord,  he  eateth,  and  giveth  God  thanks  ;.rand  he  that 
"  eateth  not  to  the  Lord,  he  eateth  not,  and  giveth  '(jod thanks." 
The  apoftle  is  fpeaking  of  thofe,  who  through  erroneous  and 
needlefs  fcruples,  avoided  eating  legally  unclean  meats. — By  this 
it  is  very  evident,  that  there  may  be  true  exercifes  of  grace,  a 
true  refpecl  to  the  Lord,  and  particularly, )  a  true  thankfulnefs, 
which  may  be  occafioned,  both  by  an  erroneous  judgment  and 
praftice.  And  confequently,  an  error  may-be  the  occafion  of 
thofe  truly  holy  exercifes  that  are  from  tljgijjfellible  Spirit  of 
God.  And  if  fo,  it  is  certainly  too  much'  ixjr  us  to  determine, 
to  how  great  a  degree,  the  Spirit  of  Godjmay  give  this  holy 
exercife,  on  fuch  an  occafion. 

This  notion,  of  certainly  difcerning  another's  flate,  by  love 
flowing  out,  is  not  only  not  founded  on  reafon  or  fcripture, 
but  it  is  anti-fcriptural,it  is.againft  the  rules  of  fcripture  ;  which 
fay  not  a  word  of  any  fuch  way  of  judging  the  ftate  of  others 
as  this,  but  direct  us  to  judge  chiefly  by  the  fruits  that  are  feen 
in  them.  And  it  is  againft  the  doclrines  of  fcripture,  which 
do  plainly  teach  us,  that  the  ftate  of  others  fouls  towards  God, 
cannot  be  known  by  us,  as  in  Rev.  ii.  17.  "  To  him  thatover- 
"  cometh  will  I  give  to  eat  of  the  hidden  manna,  and  I  will 
"  give  him  a  white  ftone,  and  in  the  ftone  a  new  name  writ- 
"  ten,  which  no  man  knoweth^Javing  he  that  receiveth  it"  And 
Rom.  ii.  29.  "  He  i?  a  Jew,  which  is  one  inwardly;  and  cir- 
"  cumcifion  is  that  of  the  heart,  in  the  fpirit,  and  not  in  the 
**  letter,  whofe  praife  is  not  of  men,  but  of  God."  That  by  this 

laft 


TO     DISTINGUISH     AFFECTIONS;      217 

laft  expreffion,  whofc.  praiftis  net  of  men,  but  of  God,  the  apo- 
ftle  has  refpeci  to  the  mfuidiciency  of  men  to  judge  concerning 
him,  whether  he  be  inwardly  a  Jew  or  no,  (as  they  could  eafiiy 
fee  by  outward  marks,  whether  men  were  outwardly  Jews,)  and 
would  iignify,  that  it  belongs  to  God  alone  to  give  a  determin 
ing  voice  in  this  matter,  is^confirmed  by  the  lame  apoille's  ufe 
of  the  phrafe,  in  i  Cor.  iv.  5.  "  Therefore  judge  nothing  be- 
1  fore  the  time,  until  the  Lord  come,  who  both  will  bring  to 
"  light  the  hidden  things  of  darknefs,  and  will  make  mariifeft 
"  the  counfels  of  the  hearts  :"  and  then  mall  every  man  have 
praife  of  God.  The  apoltle,  in  the  two  foregoing  verfes,  fays* 
14  But  with  me  it  is  a  very  fmall  thing  that  I  ihould  be  judged 
"  of  you,  or  of  man's  judgment :  yea,  I  judge  not  mine  own 
"  felf.  For  I  know  nothing  by  myfelf,  yet  am  I  not  hereby 
"  juftified  :  but  he  that  judgeth  me  is  the  Lord."  And  agair^ 
it  is  further  confirmed,  becaufe  the  apoille  in  this  fecond  chap 
ter  to  the  Romans,  directs  his  fpeech  efpecially  to  thofe  who 
had  a  high  conceit  of  their  own  holinefs,  made  their  boaft  of 
God,  and  were  confident  of  their  own  difcerning,  and  that 
they  knew  God's  will,  and  approved  the  things  which  were 
•excellent,  or  tried  the  things  that  differ  (as  it  is  In  the  margin.) 
Verf.  19.  "  And  were  confident  that  they  were  guides  of  the 
"  blind,  and  a  light  to  them  which  are  in  darknefs,  inilruc- 
"  tors  of  the  foolifli,  teac$^pf  babes ;"  and  fo  took  upon 
them  to  judge  others.  See  veW.  i.  and  17,  18,  19,  20. 

And  how  arrogant  rn^ft  thejiotion  be,  that  they  have,  who 
imagine  they    can  certainly  know  others  godlinels.,  when  that 

treat  apolile  Peter  Intends  not   to  fay  any  more  concerning 
ylvanus,  than  that  he  was    "  a  faithful  brother,  as  he  (JuppoC- 
"  ed  ?"     i  Pet.  v.  12.     Though  this  Sylvanus  appears  to  have 
been  a  very  eminent  minifter  of  Chrift,  and  ail  evangelill,  and 
"a  famous  light  in  God's  church  at  that  day,  and  an  intimate 
companion  of  the  apoll'es.     See  ?.   Cor.  i.  19.      i  Their,  i.  i. 
aud  2  Tiieff.  i.  i. 


CONCERNING   SIGNS  Part  III. 


PART      III. 

Shewing  what  are  diftinguiihing  Signs  of  truly 
gracious  and  holy  Affections. 

I  Come  now  to  the   SECOND  thing  appertaining  to  the 
trial  of  religious  affe61ions,  which  was  propofed,  viz.  To 
take  notice  of  fome  things,  wherein  thofe  affeciions  that  are 
ipirituai  and  gracious,  do  chilcr  tioni  (hofe  that  are  not  fo. 

But  before  I  proceed  tlirecliy  to  the  diilinguilhing  characters, 
I  would  previoully  menticn  feme  things  which  I  clefire  may  bs 
obferved,  concerning  the  marks  1  fhali  lay  down-. 

i.  That  I  am  far  from  undertaking  to  give  fuch  %ns  of  gra 
cious  affections,  as  mall  be  fuitkient  to  enable  any  certainly 
to  diftiuguiih  true  afifetlion  from  ialfe  in  others  ;  or  to  deter 
mine  pofmvely  which  of  their  n^j&hponrs  are  true  profeiTois, 
arid  which  aie  hypocrites.  ImfMoing,  I  mould  be  guilty  of 
that  arrogance  which  I  have  been  condemning.  Though  it  be 
plain  that  Chiiit  has  given  riA?s  lo  all  Chriitians,  to  enable 
them  to  judge  of  profeilbi  s  of  religion,  whom  they  are  concern 
ed  wiih,  lo  ;ar  as  is  nece/fary  lor  their  cfwn  iafeiy,  and  to  pre 
vent  their  being  led  into  a  fnaie  byfaife  teachers,  and  falfe  pre 
tenders  to  religien  ;  and  though  it  be  alfo  beyond  doubt,  that 
the  fcripturcs  do  abound  with  rules,  whicfy  may  be  very  fei  vice- 
able  to  minilleis,  in  counleihng  and  conducting  fouls  commit- 
•ted  to  their  care  m  things  appertaining  to  their  fpiritual  and 
eternal  ilate ;  ye',  it  is  alfo  evident,  that  it  was  never  God's 
defign  to  give  us  any  rules,  by  which  we  may  certainly  know, 
who  of  our  fellow-profellors  are  his,  and  to  make  a  full  and 
clear  feparatidn  between  flieep  and  goats :  but  that  on  the  con- 
tiary,  it  was  God's  defign  to  referve  this  to  him  fell',  as  his  prer 
rogative.  And  therefore  no  fuch  diilinguilhing  figns  as  lhall 
enable  Chriitians  or  miniflers  to  do  this,  are  ever  to  be  expect 
ed  to  the  world's  end  :  for  no  more  is  ever  to  be  expected  from 
any  figns,  that  are  to  be  found  in  the  word  of  God,  or  gather 
ed  from  it,  than  Chrifl  defigned  them  for.  £  No 


OF  GRACIOUS  AFFECTIONS.    219 

ff.  No  fuch  figns  are  to  be  expected,  that  (hall  be  fulhcient 
to  enable  thofe  fainis  certainly  to  diicern  their  own  good  eilate, 
who  are  very  low  in  grace,  or  are  fuch  as  have  much  departed 
from  God.  and  are  fallen  into  a  dead,  carnal  and  unch1 
frame.  It  is  not  agreeable  to  God's  defign,  (as  lias  been  alrea 
dy  obferved,)  that  inch  fhould  know  their  gooc!  ellr.tc  :  nor  is 
it  definable  that  they  fhould  ;  but,  on  the  contrary,  every  way 
bell,  that  they  fhould  not  ;  and  we  have  reafon  to  blcfs  God, 
that  he  has  made  no  provifion  that  fuch  fhould  certainly  know 
the  i!.ate  that  they  are  in,  any  other  way,  than  by  iirll  coming 
out  of  the  ill  frame  arid  way  they  are  in. 

Indeed  it  is  not  properly  through  the  defeft  of  the  figns  giv 
en  in  the  word  of  God,  that  every  faiin  living,  whether  ilrong 
or  weak,  and  thofe  who  are  in  a  bad  frame,  as  well  as  others, 
cannot  certainly  know  their  good  eflate  by  them.  For  (he  rules 
in  themfehres  are  certain  and  infallible,  and  every  faint  has,  or 
has  had  thofe  things  in  himfelf,  which  are  fure  evidences  of 
grace  ;  for  every,  even  the  Uaft  act  of  grace  is  fo.  But  it  is 
thr.yr.oh  his  defect  to  whom  the  figns  are  given.  There  is  a 
twofold  defect  in  that  faint  who  is  very  low  in  grace,  or  in  an 
il!  frame,  which  makes  it  impoffible  for  him  to  know  certain 
ly  that  he  has  true  grace,  by  the  heft  figns  and  rules  which 
can  be  given  him. 

Fir/l,  A  de feel:  in  the  oljeft,  or  the  qualification  to  be  view 
ed  and  examined.  1  do  not  mean  an  cliential  defeat ;  becaufe 
I  fuppofe  the  perfoh'.to  be  a  real  faint;  but  a  delect  in  degree  : 
grace  being  very  firall,  cannot  he  clearly  and  certainly  difcern- 
ed  and  diftinguifhed.  Things  that  are  very  frnali,  we  cannot 
clearly  difcern  their  form,  or  diitinguifh  them  one  from  ano 
ther;  though,  as  they  are  in  thernfelves,  their  form  may  be 
very  different.  There  is  doubtlefs  a  great  difference  between 
the  body  of  man,  and  the  bodies  of  other  animals,  in  the  fir  ft 
conception  in  the  womb  :  but  yet  if  we  fhould  view  the  dif 
ferent  embryos,  it  might  not  be  poffihle  for  us  to  difcern  the 
difference,  by  reafon  of  the  impcrfccl  flatc  of  the  cbjecl:  ;  but 
as  it  comes  to  greater  perfection,  the  difference  becomes  very 
plain.  The  difference  between  creatures  of  very  contrary 
qualities,  is  not  fo  plainly  to  be  feen  while  they  are  very  young, 
even  after  they  are  actually  brought  forth,  as  in  their  more 
perfect  flate.  The  difference  between  doves  and  ravens,  or 
doves  and  vultures,  when  they  firfl  come  out  of  the  egg,  is  not 

fo 


220  CONCERNING    SIGNS  Part  III 

fo  evident  ;  but  as  they  grow  to  their  perfection,  it  is  exceed 
ing  great  and  manifeit.     Another    defeft  attending  the  grace 
of  thofe  I  am  fpeaking,  is  its  being  mingled  with  fo  much  cor? 
ruption,  which  clouds   and  hides   it,  and  makes  it  impofiible 
for  it  certainly  to  be  known.     Though  different  things  that  are 
before  us,  may   have    in  themfelves   many  marks  thoroughly 
diflinguiihing  them  one  from  another  ;  yet  if  we  fee  them  only  , 
in  a  thick  fmoke,  it  may  neverthelefs  be  impofiihle   to  diftin^ 
guifh  them.     A  fixed  ftar  is  eaftly  uiilinguilhable  from  a  comet,  , 
in  a  clear  iky ;  but  if  we  view  them  through  a  cloud,  it  may 
^be   impoffible  to  fee   the    difference.     When   true  Chriflians 
are  in   an   ill  frame,    guilt   lies   on  the    confcience  ;    which 
will  bring  fear,  and  fo  prevent  the  peace  and  joy  of  an  allured 
hope. 

Secondly,  There  is  in  fuch  a  cafe  a  defect  in  the  eye.  A$ 
the  feeblenefs  of  grace  and  prevalence  of  corruption,  obfcures 
the  object ;  fo  it  enfeebles  the  fight  ;  it  darkens  the  fight  as  to 
all  fpiritual  objecls, . of  which  grace  is  one.  Sin  is  like  fome 
diftempers  of  the  eyes,  that  make  things  to  appear  of  different 
colours  from  thofe  which  properly  belong  to  them,  and  like 
many  other  diftempers,  that  put  the  mouth  out  of  tafle,  fo  as 
to  difenable  from  diftingiiiftung  good  and  wholefome  food 
from  bad,  but  every  thing  tafles  bitter.  Men  in  a  corrupt  and 
carnal  frame,  have  their  fpiritual  fcnfes  in  but  poor  plight  for 
judging  and  diflinguifhing  fpiritual  things. 

For  thefe  reafons,  no  figns  that  can  be  given,  will  actually 
fatisfy  perfons  in  fuch  a  cafe  :  let  the  figns  that  are  given,  be 
never  fo  good  and  infallible,  and   clearly  laid  down,  they  will 
not  ferve  them.     It  is  like  giving  a  man  rules,  how  to   diftin- 
guifh   vifible  objecls  in  the  dark  :  the  things  themfelves   may 
be  very  different,  and  their  difference  may  be  very   well    and 
diftinclly  defcribed  to  him  ;  yet   all   is  inefficient  to  enable 
him  to  diftinguifli  them,  becaufe  he  is  in  the  dark.  And  there 
fore  many  perfons  in  fuch  a  cafe  fpend  time  in    a  fruitlefs  la 
bour,  in  poring  on  paft  experiences,  and  examining  themfelves 
by  figns  they  hear  laid  down  from  the  pulpit,  or  that  they  read 
in  books  ;  when  there  is  other  work  for  them  to  do,  that  is 
much  more  expefted  of  them  ;  which,  while   they  negleft,  all 
their  felf-exatpi nations  are  like  to  be  in   vain,  if  they  fliould 
fpend  never  fo  much  time  in  them.     The  accurfed  thing  is  to 
be  deftroyed  from  their  camp,  and  Achan  to  be  (lain  ;  and  un 
til  this  be  done,  they  will  be  in  trouble.     It  is  not  Cod's  defigr* 

that 


OF  GRACIOUS  AFFECTIONS.    221 

that  men  flionld  obtain   aiTuranceun   any  other  way,  than   by 
mortifying  corruption,  and  increafing  in  grace,  and  obtaining 
the  lively  exercifes  of  it.     And  although  felf-examination  be  a 
duty  of  great  tife  and  importance,   and  by  no  means  to  be  ne 
glected  ;  yet  it  is  not  the  principal  means,  by  which  the  faints 
do  get  fatisfaction  of  their  good  eilate.     Aflurance  is  not  to  be 
obtained  fo  much  by  felf -examination^  as  by  aclion.     The  apof- 
tle  Paul  fought  affa  ranee  chiefly  this  way,  even  by  forgetting 
the  things  that  we.re.  behind,  and  reaching  forth  unto  ihofe  things 
that  were  before,  preffing  towards  the  mark  for  the  prize  of  the 
high  calling  of  God  in  Chrift  Jefus  ;  if  by  any  means  he   might 
attain  unto  the  refarreclion  of  the  dead.     And    it    was  by   this 
means  chiefly  that  he  obtained  aiiurance,   i    Cor.  ix.   26.   "  I 
"  therefore  fo  run,  as  not  uncertainly."  He  obtained  aflurance 
of  winning  the  prize,  more  by  running,    than  by  confidtring. 
T\\QjwiftneJ's  of  his  pace,  did  more  towards  his  affurance  of 
aconqueil,  than  the  Jlri&nefs  of  his  examination.     Giving  all 
diligence  to  grow  in  grace,  by  adding    to  faith,  virtue,  £?<:.   is 
the  direction  that  the  apoftle  Peter  gives  us,  for  making  our  call- 
in?  and  election  furc,  and    having  an  entrance  miuijlered  to    us 
abundantly,  into  Chrift' s  evtrlajling  kingdom  ;  iignifying  to  us, 
that  without  this,  our  eyes  will  be  dim,  and  we  {hall  be  as  men 
in  the  dark,  that  cannot  plainly  fee  things  part  cr  to  come,  either 
the  forgivenefs  of  our  fins  pad,  or  our  heavenly  inheritance  that 
is  future,  arid  jfor  off,  2  Pet.  i.  5 — n.J- 

Therefore,  though  good  rules  to  diftinguifh  true  grace  from 
counterfeit,  may  tend  to  convince  hypocrites,  and  be  of  great 
life  to  the  faints,  in  many  refpe&s  ;  and  among  other  benefits 
may  be  very  ufeful  to  them  to  remove  many  needlefs  fcruples, 
and  eftablifh  their  hope  ;  yet  I  am  far  from  pretending  to  lay 
down  any  fuch  rules,  as  fhall  be  fufficient  of  themfelves,  with 
out  other  means,  to  enable  all  true  faints  to  fee  their  good 
eftate,  or  as  fuppoling  they  mould  be  the  principal  means  of 
their  fatisfaction. 

3.  Nor 

J  "  The  way  to  know  your  godlinefs,  is  to  renew  the  vifible  ex 
ercifes  of  grace." — fc  The  more  the  vifible  exercifes  of  grace  are 
renewed,  the  more  certain  you  will  be.  The  more  frequently 
thefe  actings  are  renewed,  the  more  abiding  and  confirmed  your 
aflurance  will  be." — "  The  more  mens  grace  is  multiplied,  the 
more  their  peace  is  multiplied  ;  2  Pet.  i.  2.  Grace  and  peace  be  mul 
tiplied  unto  you,  through  the  knvwlege  of  God  arid  jfe/vs  Ckrijl  our 
Lord,"  StouJiird's  U-\-y  lo  hivw  Jlnceriy  ci:;j  t.'v .'ocri :j}  p.  139.  and 


i22  THE     FIRST     SIGN  Part  III. 

3.  Nor  is  there  much  encouragement,  in  the  experience  of 
prcfent  or  paft  times,  to  lay  down j ules  or  marks  to  diftinguifh 
between  true  and  falfe  affections,  in  hopes  of  convincing0 any 
confiderable  number  of  that  fort  of  hypocrites,  who  have  been 
deceived  with  great  falfe.  difcoveries  and  aff  eel  ions,  and  are  once 
fettled  in  a  falfe  confidence,  and  high  conceit  of  their  own  fup- 
pofed  great  experiences  and  privileges.  Such  hypocrites  are  fo 
conceited  of  their  own  wifdom,  and  fo  blinded  and  hardened 
with  a  very  great  fdf-righteoufnefs,  (but  very  fubtil  and  fecret, 
tinder  the  difguife  of  great  humility,)  and  fo'  invincible  a  fond- 
iKiscf  their  pleafing  conceit,  of  their  great  exaltation,  that  it 
iifually  figniiies  nothing  at  all,  to  lay  before  them  the  moft  con 
vincing  evidences  cf  their  hypocrify.  Their  ftate  is  indeed  de 
plorable,  arid  next  to  thofe  that  have  committed  the  unpardon 
able  'fin.  Some  of  this  fort  of  peifons  feem  to  be  moft  out  of 
the  reach  of  means  of  conviction  and  repentance.  But  yet  the 
.lay  ing  down  good  rules  may  be  a  means  of  preventing  fuch  hy 
pocrites,  and  of  convincing  many  of  other  kinds  of  hypocrites  ; 
and  God  is  able  to  convince  even  this  kind,  and  his  grace  is  not 
to  be  limited,  nor  means  to  be  neglefted.  And  befides,  fuch 
rules  may  be  of  ufe  to  the  true  faints,  to  detecl:  falfe  afreclions, 
which  they  may  have  mingled  with  true  ;  and  be  a  means  of 
their  religion's  becoming  more  pure,  and  like  gold  tried  in  the 
fire. 

Having  premifed  thefe  things,  I  now  proceed  directly  to  take 
notice  of  thofe  things  in  which  true  religious  afFe&ions  are  cli- 
ftinguilhed  from  falfe. 

I.  AffecTions  that  are  truly  fpiritual  and  gracious,  do  arife 
from  thofe  influences  and  operations'  on   the    heart,  which  are 
fp -.ritual,  fupcr  natural,  and  divine. 


I  will  explain  what  I  mean  by  thefe  term?,  whence  will  ap- 
poar  their  ufe  to  diftinguifh  between  thofe  afteclions  which  are 
fpiritual,  and  thofe  which  are  not  fo. 

We  find  that  true  faints,  or  thofe  perfons  who  are  fanctified 
by  the  Spirit  of  God,  are  in  the  New  Feftament  called  Jjttriiuat 
perfons.  And  their  being  fpiritual  is  fpoken  of  as  their  pecu 
liar  character,  and  that  wherein  they  are  diftinguiihed  from 
thofe  who  are  not  fanclined.  This  is  evident,  becaufe  thofe 
v.'ho  are  fpiritual  are  fet  in  oppofiticn  to  natural  men,  and  carnal 
men.  Thus  the  fpiritual1  man  and  the  natural  man  are  fct  in 
oppofition  one  to  another,  I  Cor.  ii.  14,  I  <>.  "  The  natural  man 
"  receiveth  not  the  things  of  the  Spirit  of  God ;  for  they  are  fool- 
"  iflinels  unto  him  :  neither  can  he  know  them,  becaufe  they 

"  are 


OF    GRACIOUS   AFFECTIONS. 

"  are  fpiritually  diicerned.     But  he  that  is  fpiritunl,  jud 
"  things.'*  The  icripture  explains  itfelf  to  menu  an   u 
man,  or  one   that  has  no  grace,  by  a   natural  m.i;i  -.  tl: 
apoille  Juib,  fpeaktng  of  certain  ungodly  intnt  that  had  crept 
in  unawares  among  the  faints,  verf.  4.  ot '!::  ,   fays,  verf. 

19.  Theft  are  ienfuai,  hating  not  the  Spirit.  I  his  the  apoftle 
gives  as  a  reafori  why  they  behaved  thetnfcU'es  in  fach  a  wicked 
manner  as  he  had  dticiibed.  Here  the  word  tranllated/j/T/zW, 
in  the  original  is  natural ;  which  is  the  very  fame,  which  in 
thofc  veries  in  I  Cor.  chap.  ii.  is  translated  natural.  In  the 
like  manner,  in  the  continuation  of  the  fav  :fc,  in  the 

next  verfe  but  one,  fpiritual  men  are  oppofcd  to  earned  men  ; 
which  the  connection  plainly  (hews  mean  the  fame,  as  fpuituai 
men  and  natural  men,  in  the  foregoing  verfes  ;  And  I,  brethren, 
could  not  faak  unto  you,  as  unto  fpiritual,  but  as  unto  carnal ; 
i.  e.  as  in  a  great  mt-afure  unfantlilied.  That  by  carnal  the 
apoftle  means  corrupt  and  unfan&ified,  is  abundantly  evident, 
by  Rom.  vii.  25.  and  viii.  1,4,5,6,  7,  8,  9,  12,  17.  Gal.  v. 
16.  to  the  end.  Col.  ii.  18.  Now  therefore,  if  by  natural  and 
carnal,  in  thefl-  text.-,  be  intended  tinfan&ifedi  then  doubtlefs 
by  fpiritual,  v/iucii  is  oppofc-d  thereto,  is  meant  /anttifitd  and 
gracious. 

And  as  the  faints  are  called  fpiritual  in  fcnpture,  fo  we  alfo 
find  that  there  are  certain  properties,  qualities,  and  principles, 
that  have  the  fame  epithet  given  them.  So  we  read  of  a//>/n- 
tual  mind,  Rom.  viii.  6,  j.  and  tf fpiritual  wifdom,  Col.  i.  9. 
and  of  fpiritual  bltjjings,  Eph.  i.  3. 

Now  it  may  be  obierved,  that  the  epithet  fpiritual,  in  thefs 
and  other  parallel  texts  of  the  New  Teftarnent,  is  not  ufed  to 


beeaufe  they  have  their  feat  in  the  foul,  and  not  in  the  body  : 
for  there  are  fome  properties  that  the  fcripture  calls  curiial  or 
&Jkly>  which  have  their  fetit  as  much  in  the  foul,  as  thoie  pro 
perties  that  are  called  fpiritual.  Thus  it  is  with  pride  and  ielt- 
righteouTn^fs,  and  a  man's  tnifling  to  his  own  wifdorn,  \\hich 
theapofdecalls/^/y,  Col.  ii.  18.  Nor  arc  things  called  fpiri 
tual,  been ufe  they  are  converfant  about  thofe  •things  that  are 
immaterial,  and  not  corporeal.  For  fo  w:;s  tlie  wifdorh  of  the 
wife  men,  and  princes  of -this  world,  con-  k>ul  fpirits--, 

and  immaterial  beings  ;  which  yet  the  apofHe  {oc-..;:s  ci:'  as  na 
tural  men,  totally  ignorant  of  thofe  things  that  arc  fniritna!, 


i  Cor. 


25?4  THE     FIRST     SIGN  Part  itL 

a  Cor.  chap.  ii.     But  it  is  with  relation  to  the  Holy  Gko/l,  or 
Spirit  of  God,  that  perfons  or  things  are   termed    ipiritual,  in 
the  New  Teftament.     Spirit,  as  the  word  is  ufed  to  fignify  the 
third  perfon  in  the  Trinity,  is    the   fubftantive,  of   which  is 
formed  the  adje6tive  fpintual,  in   the  holy  fcriptures.     Thus 
Chriftians  are  called  ipiritual  perfons,  becaufe  they   are  born 
of  the  Spirit,  and  becaafe  of  the  indwelling  arid  holy  influences 
of  the  Spirit  of  God  in  them.     And  things  are  called    fpintual 
as  related  to  the  Spirit  of  God  ;    i  Cor.  ii.  13,  14.     "  Which 
"   things  alfo  we  (peak,  not  in  the  words  which  man's  wifdom 
*'  teacheth,  but  which  the  Holy   Ghofl   teacheth  ;  comparing 
"  fpintual  things  with  fpiritual.     But  the  natural  man  receiv- 
"  tih  not  the  things  of  the  Spirit  of  God."     Here  the  apoftle1 
himfelf  exprefsly  iignifies,  that  by  fpiritual  things,   he   means 
the  things  of  the  Spirit  of  God,  and  things  which  the  Holy  Ghojl 
teacheth.     The  fame  is  yet  more  abundantly  apparent  by  view- 
'ing  the  whole  context.     Again,  Rom.  viii.  6.  "  To  be  carnal- 
"  ly  minded,  is  death  ;  but  to  \>z  fpiritually  minded,  is  life  and 
"  peace."     The  apoftle  explains  what  he  means  by  being  car 
nally  and  fpiritually  minded,  in  what  follows  in  the  gth  verfe, 
and  (hews  that  by  being  fpiritually  minded,  he  means  a  having 
the  indwelling  and  holy  influences  of  the  Spirit  of  God  in  the 
heart.     But  ye  are  not  in  the  fleih,  but  in   the    Spirit,  if  fo  bt 
the  Spirit  of  God  dwell  in  you.     Now  if  any  man  have  not 
the  Spirit  of  Chrift,  he  is  none  of  his.     The  fame  is  evident  by 
all  the  context.     But  time  would  fail  to  produce  all  the  evi 
dence  there  is  of  this,  in  the  New  TeftamenL 

And  it  mud  be  here  obferved,  that  although  it  is  with  re 
lation  to  the  Spirit  of  God  and  his  influences,  that  perfons  and 
things  are  called  fpiritual  ;  yet  not  all  thofe  perfons  who  are 
fubje£l  to  any  kind  of  influence  of  the  Spirit  of  God,  are  ordi 
narily  called  fpiritual  in  the  New  Teftament.  They  who  have 
only  the  common  influences  of  God's  Spirit,  are  not  fo  called, 
in  the  places  cited  above,  but  only  thofe,  who  have  the  fpecial, 
gracious  and  faving  influences  of  God's  Spirit ;  as  is  evident, 
becaufe  it  has  been  already  proved,  that  by  fpiritual  men  is 
meant  godly  men,  in  oppofition  to  natural,  carnal  arid  unfaric- 
tified  men.  And  it  is  moft  plain,  that  the  apoftle  by  fpiritually 
minded,  Rom.  .viii.  6.  means  gracioufly  minded.  And  though 
the  extraordinary  gifts  of  the  Spirit,  which  natural  men  might 
have,  are  fometimes  called  fpintual,  becaufe  they  are  from  the 
Spirit ;  yet  natural  men,  whatever  gifts  of  the  Spirit  they  had, 

were 


OF    GRACIOUS   AFFECTIONS.        225 

were  not,  in  the  ufual  language  of  the  New  Teftament,  called 
ipiritual  perfons.  For  it  was  not  by  mcns  having  the  gifts  of 
the  Spirit,  but  by  their  having  the  virtues  of  the  Spirit,  that 
they  were  called  fpiritual  ;  as  is  apparent,  by  Gal.  vi.  i.  "  Bre- 
*'  thren,  if  any  man  be  overtaken  in  a  fault,  ye  which  are  fpiri- 
"  tual,  reflore  fuch  an  one  in  the  fpirit  of  meeknefs."  Meek- 
nefs  is  one  of  thofe  virtues  which  the  apoftle  had  juft  fpoken  of, 
in  the  verfes  next  preceding,  (hewing  what  are  the  fruits  ojthz 
Spirit.  Thofe  qualifications  are  faid  to  be  fpiritual  in  the 
language  of  the  New  Teitament,  which  are  truly  gracious  and 
holy,  and  peculiar  to  the  faints. 

Thus  when  we  read  of  fpiritual  wifdom  and  underftanding, 
(as  in  Col.  i.  9.  We.  de/irc-thatyc,  may  be  filled  with  ike  know- 
lege  of  his  will,  in  all  wifdom  and  fpiritual  underftanding;) 
hereby  is  intended  that  wifdom  which  is  gracious,  and  from 
the  fanctifying  influences  of  the  Spirit  of  God.  For  doubtlefs, 
by  fpiritual  wifdom,  is  meant  that  which  is  oppofite  to  what 
the  fcripture  calls  natural  wifdom  ;  as  the  fpiritual  man  is  op- 
pofed  to  the  natural  man.  And  therefore  fpiritual  wifdom  is 
doubtlefs  the  fame  with  that  wifdom  which  is  from  above, 
that  the  apoftle  James  fpeaks  of,  Jam.  iii.  17.  "  The 
"  wifdom  that  is  from  above,  is  firft  pure,  then  peaceable, 
"  gentle,  &c."  for  this  the  apoftle  oppofcs  to  natural  wifdom , 
verf.  15.  "  This  wifdom  defcendeth  not  from  above,  but  is 
"  earthly,  fenfual" — the  laft  word  in  the  original  is  the  fame 
that  is  tranflated  natural,  in  i  Cor.  ii.  14. 

So  that  although  natural  men  may  be  the  fubjects  of  many 
influences  of  the  Spirit  of  God,  as  is  evident  by  many  fcripturcs, 
as  Numb.  xxiv.  2.  i  Sam.  x.  10.  and  xi.  6.  and  xvi.  14.  i  Cor, 
xiii.  i,  2,3.  Heb.  vi.  4,  £,  6.  and  many  others  ;  yet  they  arc 
not  in  the  fenfeof  the  fcripture,  fpiritual  perfons  ;  neither  are 
any  of  thofe  effecls,  common  gifts,  qualities  or  affeftions,  that 
are  from  the  influence  of  the  Spirit  of  God  upon  them, 
called  fpiritual  things.  *  The  great  difference  lies  in  thefe  two 
things. 

i.  The  Spirit  of  God  is  given  to  the  true  faints  to  dwell  in 
them,  as  his  proper  lafting  abode ;  and  to  influence  their  hearts, 
as  a  principle  of  new  nature,  or  as  a  divine  fupernatural  fprinw; 
of  life  and  action.  The  fcriptures  rcprefcnt  the  Holy  Spirit, 
not  only  as  moving,  and  occafionally  influencing  the  faints,  but 
as  dwelling  in  them  as  his  temple,  bis  proper  abode,  arid  ever- 
lafting dwelling-place,  i  Cor.  iii.  16.  a  Cor.  vi.  16.  lohnslv. 

F  f  *<\ 


226  THE    FIRST    SIGN  Part  III, 

16,  17.  And  he  is  rcprefented  as  being  there  fo  united  to  the 
faculties  of  the  foul,  that  he  becomes  there  a  principle  or  fpring 
of  new  nature  and  life. 

So  the  faints  are  faid  to  live  by  Chrift  living  in  them,  Gal. 
ii.  20.  Chrift  by  his  Spirit  not  only  is  in  them,  but  lives  in 
them  ;  and  fo  that  they  live  by  his  fife  ;  fo  is  his  Spirit  united 
to  them,  as  a  principle  of  life  in  them  ;  they  do  not  only  drink 
living  water,  but  this  living  water  becomes  a  well  or  fountain  of 
water,  in  the  foul  ;  fpringmg  up  into  fpi ritual  arid  everlajling 
tiff*  Jonn  lv-  14-  and  thus  becomes  a  principle  of  life  in  them  : 
this  living  water,  this  evangelift  himfelf  explains  to  iniend  the 
Spirit  of  God,  Chap.  vii.  38,  39.  The  light  of  the  Sun  of 
righteoufnefs  does  not  only  mine  upon  them,  but  is  fo  com 
municated  to  them  that  they  fhine  alfo,  and  become  little  ima 
ges  of  that  Sun  which  fhines  upon  them  ;  the  fap  cf  the  true 
vine  is  not  only  conveyed  into  them,  as  the  fap  of  a  tree  may 
be  conveyed  into  a  veffel*  but  is  conveyed  as  fop  is  from  a  tiee 
into  one  of  its  living  branches,  where  it  becomes  a  principle 
of  life.  The  Spirit  of  God  being  thus  communicated  and  uni 
ted  to  the  faints,  they  are  from  thence  properly  denominated 
from  it,  and  are  called  fpiritual. 

On  the  other  hand,  though  the  Spirit  of  God  may  many 
ways  influence  natural  men  ;  yet  becaufe  it  is  not  thus  com 
municated  to  them,  as  an  indwelling  principle,  they  do  not 
derive  any  denomination  or  character  from  it  ;  for  there  be 
ing  no  union  it  is  not  their  own.  The  light  may  fhine  upon 
a  body  that  is  very  dark  or  black  ;  and  though  that  body  be 
the  fubjeft  of  the  light,  yet,  becaufe  the  light  becomes  no 
principle  of  light  in  it,  fo  as  to  caufe  the  body  to  mine,  hence 
that  body  does  not  properly  receive  its  denomination  fronvit, 
fo  as  to  be  called  a  light  fame  body.  So  the  Spirit  of  God  act 
ing  upon  the  foul  only,  without  communicating  itfelf  to  be  an 
active  principle  in  it,  cannot  denominate  it  fpiritual.  A  body 
that  continues  black,  may  be  faid  not  to  have,  light,  though  the 
light  fhines  upon  it  :  fo  natural  men  are  faid  not  to  have  the 
Spirit,  Jude  19.  fenfual  or  natural,  (as  the  word  is  elfewhere 
rendered,)  having  not  the.  Spirit. 

2.  Another  reafon  why  the  faints  and  their  virtues  are  called 
fpiritual,  (which  is  the  principal  thing,)  is,  that  the  Spirit  of 
God,  dwelling  as  a  vital  principle  in  their  fouls,  there  produces 
thofe  effe&s  wherein  he  exerts  and  ccmmunica'.es  himfeif  in 

his 


OF    GRACIOUS    AFFECTIONS.        227 

his  own  proper  nalurt.     Holinefs  is  the  nature  of  the  Spirit  of 
God,  therefore  he  is  called  in  fcripture  the  Holy  Gko/f.    Holi 
nefs,  which  is  as  it  were  the  beauty  and  fweetnefs  of  the  divine 
nature,  is  as  much  the  proper  nature  of  the    Holy    Spirit,  as 
heat  is  the  nature  of  fire,  or  fweetreis  was  the    nature  of  that 
holy  anointing  oil,  which  was  the  principal  type  of  the  Holy 
Ghoft  in  the  Mofaic  dispensation  ;  yea,  1  may  rather  lay,  that 
holinefs  is  as  much  the  proper  nature  of  the  Holy  Ghoft,  as 
fweetnefs  was  the  nature  of  the  fvveet  odour  of  that   ointment. 
The  Spirit  of  God  fo  dwells  in  the  hearts  of  the  faints,  that  he 
there,  as    a  feed  or   fpring  of  life,  exerts   and  communicates 
himfelf,  in  this  his  fweet  and  divine   nature,  making    the  foul 
a  partaker  of  God's  beauty  and  Chrift's  joy,   fo  that  the  faint 
Jhas  truly  fellowship  with   the  Father,  and  with   his  Son  jefus 
Chrift,  in  thus  having  the  communion  or  participation  of  the 
Holy  Ghoft.     The  grace  which  is  in  the  hearts  of  the  faints, 
is  of  the  fame  nature  with  the  divine  holinefs,  as  much  as  it  is 
pofTible  for  that  holinefs  to  be,  which  is  infinitely  lefs  in  degree ; 
as  the  brightness  that  is  in  a  diamond  which  the  fun  ihines  tjpon, 
is  of  the  fame  nature  with  the  brightnefs  of  the   fun,  but  only 
that  it  is  as  nothing  to  it  in  degree.     Therefore    Chrift    fays, 
John  iii.  6.  "  That  which  is  born  of  the  Spirit,  is  fpirit  ;"  z.  t. 
the  grace  that  is  begotten  in  the  hearts  of  the  faints,  is  fome- 
thing  of  the  fame  nature  with  ihat  Spirit,  and   fo   is    properly 
called  a  Jpiritual  nature.  ;  after  the  fame  manner  as  that  which 
is  born  of  the  flefh  is  flem,  or  that  which  is   born  of   corrupt 
nature  is  corrupt  nature. 

But  the  Spirit  of  God  never  influences  the  minds  of  natural 
men  after  this  manner.  Though  he  may  influence  them  many 
ways,  yet  he  never,  in  any  of  his  influences,  communi 
cates  himfelf  to  them  in  his  own  proper  nature.  Indeed  he 
never  a&s  difagreeably  to  his  nature,  either  on  the  minds 
of  faints  or  finners :  but  the  Spirit  of  God  may  aft  upon 
men  agreeably  to  his  own  nature,  and  not  exert  his  pro 
per  nature  in  the  acts  and  exercifes  of  their  minds  : 
the, Spirit  of  God  may  a6t  fo,  that  iiis  actions  may  be  agreeable 
to  his  nature,  and  yet  may  not  at  all  communicate  himfelf  in 
his  proper  nature,  in  the  effect  of  that  action.  Thus,  for  in- 
fiance,  the  Spirit  of  God  moved  upon  the  face  of  the  waters, 
and  there  was  nothing  difagreeable  to  his  nature  in  that  aclion  ; 
but  yet  he  did  not  at  all  communicate  himfelf  in  that  aclion, 
there  was  nothing  of  the  proper  nature  of  tbe  Holy  Spirit  in 


22 8  T    H    £      F    I     R    S    T      S    I    G    N  Part    III. 

that  motion  of  the  waters.  And  fo  be  may  aft  upon  the  minds 
of  men  many  ways,  and  not  communicate  himfelf  any  more 
than  when  he  acts  on  inanimate  things. 

Thus  not  only  the  manner  of  the  relation  of  the  Spirit,  who 
is  the  operator,  to  the  fubjeft  of  his  operations,  is  different  ; 
as  the  Spirit  operates  in  the  faints,  as  dwelling  in  them,  as  asi 
abiding  principle  of  aclion,  whereas  he  doth  not  fo  operate 
upon  finners  ;  but  the  influence  and  opzraticnitfdf'^  different, 
and  the  ejftEl  wrought  exceeding  different.  So  that  not  only 
the  perfons  are  called Jpintital,  as  having  the  Spirit  of  God 
dwelling  in  them  ;  but  thofe  qualifications,  affeclions,  and  ex 
periences  that  are  wrought  in  them  by  the  Spirit,  are  alfoy^z- 
ritualy  and  therein  differ  vaftly  in  their  nature  and  kind  from 
all  that  a  natural  man  is  or  can  be.  the  fubjeft  of,  while  he  re 
mains  in  a  natural  ftate  ;  and  alfo  from  all  that  men  or  devils 
can  be  the  authors  of.  It  is  a  fpiritual  work  in  this  highfenfe; 
and  therefore  above  all  other  works  is  peculiar  to  the  Spirit  of 
God.  There  is  no  work  fo  high  and  excellent ;  for  there  is  no 
work  wherein  God  doth  fo  much  communicate  himfelf,  and 
wherein  the  mere  creature  hath,  in  fo  high  a  fenfe,  a  partici 
pation  of  God  ;  fo  that  it  is  expreffed  in  fcripture  by  the  faints 
"  being  made  partakers  of  the  divine  nature,"  2  Pet.  i.  4.  and 
"  having  God  dwelling  in  them,  and  they  in  God,'"  i  John 
iv.  12, 15,  1 6.  and  chap.  iii.  21.  "  and  having  Chrift  in  them," 
John  xvii.  21.  Rom.  viii.  10.  "  being  the  temples  of  the  living 
V  God,'*  2,Cor.  vi.  16.  "  living  by  thrift's  life,"  Gal,  ii.  2d. 
"  being;  made  partakers  of  God's  holinefs,"  Heb.  xii.  10.  "  hav- 
"  ing  Chriit's  love  dwelling  in  them,"  John  xvii.  26.  "  having 
"  his  joy  fulfilled  in  them,"  John  xvii.  i?.  "  feeing  light  in 
"  God's  light,  a  W  being;  made  to  drink  of  the  river  of  God?s 
"  pleafures,"  Pfal,  xxxvi.  8,  9.  "  having  fellowfhip  with  God, 
"  or  communicating  and  partaking  with  him,"  (us  the  word 
fignifies,)  i  John  i.  3.  Not  that  the  faints  are  made  partakers 
of  the  eifence  of  God,  and  fo  are  godded  with  God,  and  chrifled 
with  Chrift,  according  to  the  abominable  find  blafphemous  lan 
guage  and  notions  of  feme  heretics  ;  but,  to  ufe  the  fcripture 
phrafe,  they  are  made  partakers  of  God's  jutncfit  Eph.  iii.  17, 
18, 19.  John  i.  16.  that  is,  of  God's  fpiritual  beauty  and  hap- 
pinefs,  according  to  the  meafure  and  capacity  of  a  creature  ; 
for  fo  it  is  evident  the  word  julnffs  fignifies  in  fcripture-lan- 
guage.  Grace  in  the  hearts  of  the  faints,  being  therefore  the 
molt  glorious  work  of  God,  wherein  he  communicates  of  the 
goodnefs  of  his  nature,  it  is  doubtkfs  his  peculiar  work,  and 

tti 


OF    GRACIOUS    A  F  F  E  c  T  i  o  N?  s. 

in  an  eminent  manner,  above  the  power  of  all  creatures.  And 
the  iniluences  of  the  Spirit  of  God  in  this,  being  thus  peculiar 
to  God,  and  being  thofe  wherein  God  does,  in  fo  high  a  man 
ner,  communicate  himielf,  and  make  the  creature  partake  of 
the  divine  nature,  (the  Spirit  of  God  communicating  itfelf  in  its 
own  proper  nature  ;)  this  is  what  I  mean  by  thofe  influences 
that  are  divine,  when  I  fay  that  truly  gracious  ajfe&ions  do  anfe 
J'rom  thofe  influences  that  are  fpiritual  and  divine. 

The  true  faints  only  have  that  -which  is  fpiritual ;  others 
have  noihing  which  is  divine,  in  the  fenfe  that  has  been  fpokeu 
of.  They  not  only  have  not  thefe  communications  of  the  Spi 
rit  of  God  in  fo  high  a  degree  as  the  faints,  but  have  nothing 
of  that  nature  or  kind.  For  the  apoftle  James  tells  us,  that 
natural  men  have  not  the.  Spirit ;  and  Chrift  teaches  the  riecefii- 
ty  of  a  new  birth,  or  being  born  of  the  Spirit,  from  this, 
that  he  that  is  born  ofthejlefk,  has  only  Jlejh,  and  no  Jpirit, 
John  iii.  6.  They  have  not  the  Spirit  of  God  duelling  in 
them  in  any  degree ;  for  the  apoflle  teaches,  that  all  who  have 
the  Spirit  of  God  dwelling  in  them  are  fome  of  his,  Rom.  viii. 
9 — 11.  And  an  having  the  Spirit  of  God  is  fpoken  of  as  a 
certain  fign  that  perfons  fhs'l  have  the  eternal  inheritance;  for 
it  is  fpoken  of  as  the  earneft  of  it,  2  Cor.  i.  22.  and  v.  j.  Eph. 
i.  14.  and  an  having  any  thing  of  the.  Spirit  is  mentioned  as  a 
fure  fign  of  being  in  Chriir,  j  John  iv.  13.  **  Hereby  know 
*'  we  that  we  dwell  in  him,  becaufe  he  hath  given  us  ^/'his  Spi- 
"  rit."  Ungodly  men,  not  only  have  not  fo  much  of  the  divine 
nature  as  the  faints,  but  they  ZTQ  not  partakers  of  it ;  which  im 
plies  that  they  have  nothing  of  it ;  for  a  being  partaker  of  the 
divine  nature  is  fpoken  of  as  the  peculiar  privilege  of  the  true 
faints,  2  Pet.  i.  4.  Ungodly  men  are  ftoi  partakers  oj  God's  ho- 
lincfs,  Heb.  xii.  10.  A  natural  man  has  no  experience  of  any 
of  thofe  things  that  are  fpiritual :  the  apoflle  teaches  us  that  he 
is  fo  far  from  it,  that  he  knows  nothing  about  them,  he  is  aper- 
fecl  ftranger  to  them,  the  talk  about  fuch  things  is  all  foolifh- 
nefs  and  nonfenfe  to  him,  be  knows  not  what  it  means,  i  Cor. 
ii.  14.  u  The  natural  man  receiveth  not  the  things  of  the 
"  Spirit  of  God  ;  for  they  are  fooliilmefs  to  him  :  neither  can 
*'  he  know  them,  becaufe  they  are  fpiritually  difcerned."  And 
to  the  like  purpofc  Chrift  teaches  us  that  the  world  is  wholly 
unacquainted  with  the  Spirit  of  God,  John  xiv.  17.  '*  Even 
"  the  Spirit  of  truth,  whom  the  world  cannot  receive,  becaufe 
"  it  feeth  him  not,  neither  knoweth  him."  And  it  is  further 
evident,  that  natural  men  have  nothing  in  them  of  the  fame 

nature 


THE     FIRST    S  i  G  K  Part  III. 

nature  with  the  true  grace  of  the  faints,  becaufe  the  apoftlc 
teaches  us,  that  thole  of  them  who  go  fai  theft  in  religion,  have 
no  charity,  or  true  f  hriftian  love,  i  Cor.  chap.  xiii.  So  Chrift 
clfewheie  reproves  the  Pharifees,  thofe  high  pretenders  to  re 
ligion,  that  they  had  not  the  love  of  God  in  them,  John  v.  42. 
Hence  natural  men  have  no  communion  or  fellowship  with 
Chrift,  or  participation  with  him,  (as  thefe  words  flgnify,)  for 
this  is-fpoken  of  as  the  peculiar  privilege  of  the  faints,  i  John 
i.  3.  together  with  veri.  6,  7.  and  i  Cor.  i.  8,  9.  And  the 
fcripture  fpeaks  of  the  aftua'l  being  of  a  gracious  principle  in 
the  foul,  though  in  its  firft  beginning,  as  a  feed  there  planted, 
as  inconfiilent  with  a  man's  being  a  imner,  i  John  iii.  9*  And 
natural  men  are  reprefented  in  fcripture,  as  having  no  ipirituai 
light,  no  fpiritual  life,  and  no  fpiritual  being ;  and  therefore 
converfion  is  often  compared  to  opening  the  eyes  of  the  blind, 
•railing  the  dead,  and  a  work  of  creation,  (wherein  creatures 
are  made  entirely  new,)  and  becoming  new-born  children. 

From  thefe  things  it  is  evident,  that  thole  gracious  influen 
ces  which  the  faints  are  the  fubjecls  of,  and  the  effecls  of 
God's  Spirit  which  they  experience,  are  enti:ely  above  nature, 
altogether  of  a  different  kind  from  any  thing  that  men  find 
within  themfelves  by  nature,  or  only  in  the  excrcife  of  natural 
principles ;  and  are  things  which  no  improvement  of  thofe 
qualifications,  or  principles  that  are  natural,  no  advancing  or 
exalting  them  to  higher  degrees,  and  no  kind  of  competition 
of  them,  will  ever  bring  men  to  ;  becaufe  they  not  only  differ 
from^whak  is  natural,  and  fram  every  thing  that  natural  men 
experience,  in  degree  and  circumftances,  but  alfo  in  kind  ; 
-  arid  are  of  a  nature  vaftly  more  excellent.  And  this  is  what  I 
mean  by  fapcr  natural,  when  I  fay,  that  gracious  affections  are 
Jrom  tkcjk  influences  that  are  fupcr  natural. 

From  hence  it' follows,  that  in  thofe  gracious  exercifes  and 
affections  which  are  wrought  in  the  minds  of  the  faints,  through 
the  faving  influences  of  the  Spirit  of  God,  there  is  a  new  in 
ward  perception  orjenfation  of  their  minds,  entirely  different  in 
its  nature  and  kind,  from  any  thing  that  ever  their  minds  were 
the  fubje8s  of  before  they  were  fanctified.  For  doubtlefs  if 
God  by  his  mighty  power  produces  fomething  that  is  new,  not 
only  in  degree  and  circumilances,  but  in  its  whole  nature,  and 
that  which  could  be  produced  by  no  exalting,  varying,  or  com 
pounding  of  what  was  there  before,  or  by  adding  any  thing  of 
the  like  kind;  I  fay,  if  God  produces  fornethirig  thus  new  h< 

a 


OF    GRACIOUS  AFFECTIONS         231 

a  mind,  that  is  a  perceiving,  thinking,  corifcious  thing ;  then 
.cloubtlefs  fomething  entirely  new  is  felt,  or  perceived,  or 
thought-;  or,  which  is  the  fame  thing,  there  is  forne  new  len- 
fation  or  perception  of  the  mind,  which  is  entirely  of  a  new 
fort,  and  which  could  be  produced  by  no  exalting,  varying,  or 
compounding  of  that  kind  of  perceptions  or  fenfations  which 
the  mind  had  before ;  or  there  is  what  fome  nieiaphyiicians  call 
a  new  fimple  idea.  If  grace  be,  in  the  fenfe  above  defcribed, 
an  entirely  new  kind  of  principje  ;  then  the  exercifes  of  it  are 
alfo  entirely  a  new  kind  of  exercifes.  And  if  there  be  in  the 
foul  a  new  fort  of  exercifes  which  it  is  confcious  of,  which  the 
foul  knew  nothing  of  before,  and  which  no  improvement,  com- 
petition,  or  management  of  what  it  was  before  confcious  or  fen~ 
fible  of,  could  produce,  or  any  thing  like  it ;  then  it  follows, 
that  the  mind  has  an  entirely  new  kind  of  perception  or  fen  fa- 
tion  :  and  here  is,  as  it  were,  a  new  Jpiritual  fenfe  that  "the 
mind  has,  or  a  principle  of  new  kind  of  perception  or  fpiritual 
fenfation,  which  is  in  its  whole  nature  different  from  any  ior- 
mer  kinds  of  fenfation  of  the  mind,  as  tailing  is  diverfe  from 
any  of  the  other  fenfes  ;  and  fomething  is  perceived  by  a  true 
faint,  in  the  exercife  of  this  new  fenfe  of  mind,  in  fpiritual  and 
divine  things,  as  entirely  diverfe  from  any  thing  that  is  perceiv 
ed  in  them,  by  natural  men,  as  the  fwcet  taile  of  honey  is  di 
verfe  from  the  ideas  men  get  of  honey  by  only  looking  on  if, 
and  feeling  of  it.  So  that  the  fpiritual  perceptions  which  a 
fanftified  and  fpiritual  perfon  has,  are  not  only  diverfe  from  all 
that  natural  men  have,  after  the  manner  that  the  ideas  or  per 
ceptions  of  the  fame  fenfe  may  differ  one  from  another,  but  ra 
ther  as  the  ideas  arid  fenfaticns  of  different  fenfes  do  differ. 
Hence  the  work  of  the  Spirit  of  God  in  regeneration  is  often  in. 
fcripture  compared  to  the  giving  a  new  fenfe,  giving  eyes  to 
fee,  and  ears  to  hear,  unftopping  th£  ears  of  the  deaf,  and  open 
ing  the  eyes  of  them  that  were  born  blind,  and  turning  from 
darknefs  unto  light.  And  becaufe  this  fpiritual  fenfe  is  irr> 
menfely  the  moil  noble  and  excellent,  and  that  without  which 
all  other  principles  of  perception,  and  all  our  faculties  are 
ufelefs  and  vain  ;  therefore  the  giving  this  new  fenfe,  with  the 
bleffed  fruits  and  effects  of  it  in  the  foul,  is  compaied  to  a  raif- 
ing  the  dead,  and  to  a  new  creation. 

This  new  fpiritual  fenfe,  and  the  new  difpofitions  that  at 
tend  it,  are  no  new  faculties,  but  are  new  principles  of  nature. 
'  1  ufe  the  word  principle s^  for  want  of  a  word  of  a  more  deter- 

ruinate 


232  THE    FIRST    SIGN-  Part 

minate  fignification.  By  a  principle  of  nature  in  this  place,  I 
mean  that  foundation  which  is  laid  in  nature,  either  oid  or 
new,  for  any  particular  mariner  or  kind  of  exercife  of  the  fa 
culties  of  the  foul ;  or  a  natural  habit,  or  foundation  for  action, 
giving  a  perfon  ability  £nd*difpofmon  to  exert  the  faculties  in 
exercifes  of  fuch  a  certain  kind  ;  fo  that  to  exert  the  faculties 
in  that  kind  of  exercifes,  may  be  faid  to  be  his  nature.  So 
this  new  fpiritual  fenfe  is  not  a  new  faculty  of  undemanding, 
but  it  is  a  new  foundation  laid  in  the  nature  of  the  foul,  for  a 
new  kind  of  exercifes  of  the  fame  faculty  of  underftanding.  So 
that  new  holy  difpofition  of  heart  that  attends  this  new  fenfe, 
is  not  a  new  faculty  of  will,  but  a  foundation  laid  in  the  na 
ture  of  the  foul,  for  a  new  kind  of  exercifes  of  the  fame  faculty 
of  will. 

The  Spirit  of  God,  in  all  his  operations  upon  the  minds  of. 
natural  men,  only  moves,  imprelles,  affifts,  improves,  or  fome 
way  a£ts  upon  natural  principles;  but  gives  no  new  fpiritual 
principle.  Thus  when  the  Spirit  of  God  gives  a  natural  man 
vifions,  as  he  did  Balaam,  he  only  imprefTes  a  natural  principle, 
viz.  the  fenfe  of  feeing,  immediately  exciting  ideas  of  that  fenfe ; 
but  he  gives  no  new  fenfe;  neither  is  there  any  thing  fuperna- 
tural,  fpiritual  or  divine  in  it.  So  if  the  Spirit  of  God  imprefles 
on  a  man's  imagination,  either  in  a  dream,  or  when  he  is  awake, 
any  outward  ideas  of  any  of  the  fenfes,  either  voices,  or  ihapes 
and  colours,  it  is  only  exciting  ideas  of  the  fame  kind  that  he 
lias  by  natural  principles  and  fenfes.  So  if  God  reveals  to  any 
natural  man,  any  fecret  fact ;  as  for  infhnce,  fomething  that 
he  fhall  hereafter  fee  or  hear  ;  this  is  not  infufing  or  exercif- 
ing  any  new  fpiritual  principle,  or  giving  the  ideas  of  any  new 
fpiritual  fenfe  ;  it  is  only  imprefiing,  in  an  extraordinary  man 
ner,  the  ideas  that  will  hereafter  be  received  by  fight  and  hear 
ing.  So  in  the  more  ordinary  influences  of  the  Spirit  of  God 
on  the  hearts  of  Tinners,  he  only  afMs  natural  principles  to  do 
the  fame  work  to  a  greater  degree,  which  they  do  of  them- 
felves  by  nature.  Thus  the  Spirit  of  God  by  his  common  in 
fluences  may  aflift  mens  natural  ingeniofity,  as  he  aflifted  Be- 
zaleel  and  AhoUab  in  the  curious  works  of  the  tabernacle  :  fo 
he  may  aflift  mens  natural  abilities  in  political  affairs,  and  im 
prove  their  courage,  and  other  natural  qualifications  ;  as  he  is 
faid  to  have  put  his  fpirit  on  the  feventy  elders,  and  on  Saul, 
fo  as  to  give  him  another  heart :  fo  God  may  greatly  aflift  na 
tural  mens  reafon,  in  their  rcafoning  about  fecular  things,  or 

about 


OF   GRACIOUS   AFFECTIONS. 

about  the  doclrines  of  religion,  and  may  greatly  advance  the; 
clearnefs  of  their  apprehensions  and  notions  of  things  of  reli 
gion  in  many  refpe&s,  without  giving  any  fpiritual  ferife.  So 
in  thofe  awakenings  and  convifclions  that  natural  men  may  have, 
God  only  affids  confcience,  which  is  a  natural  principle,  to  do 
that  work  in  a  further  degree,  which  h  naturally  does.  Con* 
fcience  naturally  gives  men  an  a'ppreheriuon  of  right  and  wiong, 
and  fuggefts  the  relation  there  is  hetween  right  and  wrong,  and 
a  retribution  :  the  Spirit  of  God  affifts  mens  confciences  to  do 
this  in  a  greater  degree,  helps  confcience  againft  the  ftupify- 
ing  influence  of  worldly  objects  and  their  lufts.  And  fo  there 
are  many  other  ways  might  be  mentioned  wherein  the  Spirit 
afch  upon,  aflifts  and  moves  natural  principles ;  but  after  all, 
it  is  no  more  than  nature  moved,  acled,  and  improved  ;  here 
is  nothing  fupernatural  and  divine.  But  the  Spirit  of  God  in 
his  fpiritual  influences  on  the  hearts  of  his  faints,  operates  by 
infufmg  or  exercifing  new,  divine  and  fupernatural  principles; 
principles  which  are  indeed  a  new  and  fpiritual  nature,  and  princi 
ples  vailly  more  noble  and  excellentthan  all  that  is  in  natural  men. 

From  what  has  been  faid  it  follows,  that  all  fpiritual  and 
gracious  affe6lions  are  attended  with,  and  do  arife  from  forne 
apprehenfion,  idea,  or  fenfation  of  mind,  which  is  in  its  whole 
nature  different,  yea  exceeding  different  from  all  that  is  or  can 
be  in  the  mind  of  a  natural  man;  and  which  the  natural  man 
difcerns  nothing  of,  and  has  no  manner  of  idea  of,  (agreeable 
to  i  Cor.  ii.  14.)  and  conceives  of  no  more  than  a  man  with 
out  the  fenfe  of  tatting  can  conceive  of  the  fweet  tafle  of  honey, 
or  a  man  without  the  fenfe  of  hearing  can  conceive  of  the  me 
lody  of  a  nine,  or  a  man  born  blind  can  have  a  notion  of  the 
beauty  of  the  rainbow. 

But  here  two  things  mull  be  obferved,  in  order  to  the  right 
underftandingof  this. 

i.  On  the  one  hand  it  mull  be  obferved,  that  hot  every  t!i!n£ 
which  in  any  refpecl  appertains  to  fphitual  afieciions,  is  new 
and  entirely  different  from  what  natural  men  can  conceive  of, 
and  do  experience;  fome  thing;;  are  common  to  gracious  affec 
tions  with  other  affections  ;  manv  circumftances,  appendages, 
and  effects  are  common.  Thus  a  faint's  love  to  God  has  2  great 
many  tilings  appertaining  to  if,  which  are  common  with  a 
man's  natural  love  to  a  near  relation  :  love  to  God  makes  a 
man  have  defiies  of  the  honour  of  God,  and  a  defire  to  pleafo 
hs m  :  *o  -Vr?s  a  natural  man's  love  to  bis  friend  make  him  de- 

G  £  fire 


*34  THE     FIRST     SIGN  Part  IIL 

fire  his  honbur,  and  defire  to  pleafe  him  :  love  to  Godcaufes  a 
man  to  delight  in  the  thoughts  of  God,  and  to  delight  in  the 
prefence  of  God,  and  to  defire  conformity  to  God,  arid  the  en 
joyment  of  God ;  and  fo  it  is  with  a  man's  love  to  his  friend  : 
and  many  other  things  might  be  mentioned  which  are  common 
to  both.  But  yet  that  idea  which  the  faint  has  of  the  lovelinefs 
of  God,  and  that  fenfation,  and  that  kind  of  delight  he  has  in 
that  view,  which  is  as  it  were  the  marrow  and  quinteffence  of 
bis  love,  is  peculiar,  and  entirely  diverfe  from  any  thing  that 
a  natural  man  has,  or  can  have  any  notion  of.  And  even  in 
thofe  things  that  feem  to  be  common,  there  is  fomcthing  pecu 
liar  :  both  fpirimal  love  and  natural,  caufe  defires  after  the  ob 
ject  beloved  ;  but  they  be  not  the  fame  fort  of  defires;  there  is 
a  fenfation  of  foul  in  the  fpiritual  defires  of  one  that  loves  God, 
which  is  entirely  different  from  all  natural  defires:  both  fpiri 
tual  love  and  natural  love  are  attended  with  delight  in  the  ob 
ject  beloved;  but  the  fenfations  of  delight  are  not  the  fame, 
but  entirely  and  exceedingly  diverfe.  Natural  men  may  have 
conceptions  of  many  things  about  fpiritual  affections ;  but  there 
is  fomcthing  in  them  which  is  as  it  were  the  nucleus,  or  kernal 
of  them,  that  they  have  no  more  conceptions  of,  than  one 
born  blind  has  of  colours. 

It  may  be  clearly  illuftrated  by  this  :  we  will  fuppofe  two 
men  ;  ene  is  born'  without  the  fenfe  of  tailing,  the  other  ha^ 
it ;  the  latter  loves  honey,  and  is  greatly  delighted  in  it,  hecaufe 
he  knows  the  fweet  taite  of  it ;  the  other  loves  certain  founds 
and  colours  ;  the  love  of  each  has  many  things  that  appertain 
to  it,  which  is  common  ;  it  caufes  both  to  defire  and  delight 
in  the  object  beloved,  and  caufes  grief  when  it  is  abfent,  &c. — 
but  yet  that  idea  or  fenfation  which  he  who  knows  the  tafte  of 
honey,  has  of  its  excellency  and  fweetnefs,  thzit  is  the  foundation 
of  his  love,  is  entirely  different  from  any  thing  the  other  has 
or  can  have  ;  and  that  delight  which  he  has  in  honey,  is  whol 
ly  diverfe  from  any  thing  that  the  other  can  conceive  of  ;  though 
they  both  delight' in  their  beloved  objects.  So  both  thefe  per- 
ibns  may  in  fome  refpects  love  the  fame  object :  the  one  may 
love  a  delicious  kind  of  fruit,  which  is  beautiful  to  the  eye,  and 
of  a  delicious  tafte  ;  not  only  becaufe  he  has  feen  its  pleafant 
colours,  hut  knows  its  fweet  tafte  ;  the  other,  perfectly  ignorant 
of  this,  loves  it  only  for  its  beautiful  colours  :  there  are  many 
things  feem,  in  fome  refpect,  to  be  common  to  both  ;  both  love, 
both  defire,  and  both  delight  ;  but  the  love,  and  defire,  and  de 
li  eht  of  the  one,  is  altogether  diverfe  from  that  of  the  other* 

The 


TO     DISTINGUISH     AFFECTIONS.      235 

The  difference  between  the  love  of  a  natural  man  and  fpiritual 
man  is  like  to  this  ;  but  only  it  mint  be  obferved,  that  in  one 
refpect  it  is  vaitly  greater,  viz.  that  the  kinds  of  excellency 
which  are  perceived  in  fpiritual  objects,  by  thefe  different  kinds 
of  pcrfons,  are  in  themfelves  vaitly  more  diverfe  than  the  dif 
ferent  kinds  of  excellency  perceived  in  delicious  fruit,  by  a  tqji- 
ing  and  a  taftdefs  man  ;  and  in  another  rsfpcft  it  may  not 
be  fo  great,  viz.  as  the  fpiritual  man  may  have  a  Spiritual  ienfe 
ortalte,  to  perceive  that  divine  and  moil  peculiar  excellency,  but 
in  fmall  beginnings,  and  in  a  very  imperiecl  degree. 

2.  On  the  other  hand,  it  muft  be  obferved,  that  a  natural 
man  may  have  thofe  religious  apprehenfions  and  affections,  which 
may  be  in  many  refpects  very  new  and  furprifmg  to  him,  and 
what  before  he  did  not  conceive  of  ;  and  yet  what  he  experi 
ences  be  nothing  like  the  exercifes  of  a  principle  of  new  nature, 
or  the  fen  fat  ions  of  a  new  fpiritual  fenfe :  his  affections  may 
be  very  new,  by  extraordinarily  moving  natural  principles,  in  a 
very  new  degree,  and  with  a  great  many  new  circumttances, 
and  a  new  co-operation  of  natural  affections,  and  a  new  com- 
pofition  of  ideas  ;  this  may  be  from  fome  extraordinary  power 
ful  influence  of  Satan,  and  fome  great  delation  ;  but  there  is 
nothing  but  nature  extraordinarily  acted.  As  if  a  poor  man, 
that  had  always  dwelt  in  a  cottage,  and  had  never  looked  be 
yond  the  obfcure  village  where  he  was  born,  mould  in  a  jell, 
be  taken  to  a  magnificent  city  and  prince's  court,  and  there 
arrayed  in  princely  robes,  and  fet  in  the  throne,  with  the 
crown  royal  on  his  head,  peers  and  nobles  bowing  before  him, 
and  mould  .  be  made  to  believe  that  he  was  now  a  glorious 
monarch  ;  the  ideas  lie  would  have,  and  the  affections  he 
would  experience,  would  in  many  refpects  be  very  new,  and 
fuch  as  he  had  no  imagination  of  before  ;  but  all  is  no  more, 
than  only  extraordinarily  raifmg  and  exciting  natural  princi 
ples,  and  newly  exalting,  varying,  and  compounding  fuch  fort 
of  ideas,  as  he  has  by  nature ;  here  is  nothing  like,  giving 
him  a  new  fenfe. 

Upon  the  whole,  I  think  it  is  clearly  manifeft,  that  all  truly- 
gracious  affe&ions  doarife  from  fpecial  and  peculiar  influences 
•of  the  Spirit,  working  that  fenjible  cffetl  or  Jtnjation  in  the 
fouls  of  the  faints,  which  are  entirely  different  from  all  that 
is  poflible  a  natural  man  fhould  experience,  not  only  different 
in  degree  and  circum fiances,  but  different  in  its  whole  nature  : 
fo  that  a  natural  man  not  only  cannot  experience  that  which 
is  individually  the  fame,  but  cannot  experience  any  thing  but 

what 


236  T  H   E      F    I   R   S   T      S  I  G  N  Part  III, 

\vhat  is  exceeding  diverfe,  and  immenfely  below  it.  in  its  kind  ; 
and  that  which  the  power  of  men  or  devils  is  not  fulHcient  to 
produce  ibe  like  of,  or  any  thing  of  the  fame  nature. 

I  ha  ve,jri  filled  largely  on  this  matter,  becaufe  it  is  of  great 
importance^an-U  ufe,  evidently  to  difcover  and  demonitrate  the 
deluuons.Q,f  Sat-an,  in  many  kinds  of  falfe  religious  affections, 
which  multitudes  are  deluded  by,  and  probably  have  been  in 
all  ages  of  .the  Chriftian  church  ;  and  to  fettle  and  determine 
many  articles  ol  doctrine,  concerning  the  opeiations  of  the 
Spirit  ot  God,  ..and  the  nature  of  true  grace. 

Now  therefore,  to  apply  thefe  things  to  the  purpofe  of  this 
difcourfe.  v 

From  hence  it. appears,  that  impreflions  which  fome  have 
made  on  their  imagination,  or  the  imaginary  ideas  which  they 
have  of  God,  or  Chrift,  or  heaven,  or  any  tiling  appertaining 
to  religion,  have  nothing  in  them  that  is  fpiritual,  or  of  the 
natuie  of  true^ grace.  Though  f'uch  things  may  attend  what 
is  fpiritual,  and  be  mixed  with  it,  yet  in  themfelves  they  have 
nothing  that  is  fpiritual,  nor  are  they  any  part  of  gracious 
experience. 

Here,  f  ^r  the  fake  of  the  common  people,  I  will  explain 
•what  is  intended  by  imprejjions  on  the  imagination,  and  imagi-. 
nary  ideas.  The  imagination  is  that  power  of  the  mind,  where 
by  it  can  have  a  conception,  or  idea  of  things  of  an  external 
or  outward  n a  lire,  (^hat  is,  of  fuel)  fort  of  things  as  are  iheob- 
jecls  of  the  outward  fenfes,)  when  thofe  things  are  not  prefent, 
and  be  not  perceived  by  the  fenfes.  It  is  called  imagination 
from  the  word  image ;  becaufe  thereby  a  perfon  can  have  an 
image  of  fome  external  thing  in  his  mind,  when  that  thing  is 
not  prefent  in  reality,  nor  any  thing  like  it.  All  fuch  kiiuj 
of  things  as  we  perceive  by  our  five  external  fenfes,  feeing, 
hearing,  fmdling,  tajiing,  z.n&  feeling,  are  external  things  ;  and 
when  a  perfon  has  an  idea,  or  image  of  any  of  thefe  forts  ot 
things  in  his  mind,  when  they  are  not  there,  and  when  he  doe? 
not  really  fee,  hear,  fmell,  tafte,  nor  feel  them  ;  that  is  to 
have  an  imagination  of  them,  anJ  thefe  ideas  are  imaginary 
ideas  :  and  when  fuch  kind  of  ideas  are  flrongly  impreffed 
upon  the  mind,  and  the  image  of  them  in  the -mind  is  very 
lively,  almofi  as  if  one  faw  them,  or  heard  them,  &V.  that  is 
called  an  imprcjjwn  on  the  imagination.  Thus  colours,  and 
fh'ipes,  and  a  form  of  countenance,  they  are  outward  things ; 
feecaufe  they  are  that  fort  of  things  which  are  the  objects  of  tbs 

outward 


OF      GRACIOUS     A  1-    1'   E  C  T  I  O  K   S.  ££7 

outward  fcnie   of   feeing  :  and  therefore  when  any  peifon  has 
in  his  mind  a  lively  idea  ot  any  fhape,  or   colour,  or  ionri  of 
coruntetiance ;  that  is  to  have  an  imagination   of   thole   things. 
So  if  he  has  an  idea,  of  fuch  foil  of  li^ht  or  darnels,  as    he 
peiceives  by  the  fenfe  of  feeing  ;  that  is  to  have  anjdea  of  out- 
\vard  ih-ht,   siid  io  is  an  imagination.      So  if  he  has  an  idea  of 
ary  marks  made   on    paper,  i'uppofe  letters  and  words  written 
in  a  book  ;  thai  is  to  have  an  external  and  imaginary   idea   of 
fuch  kind  of  things  as   we   iometimes   perceive   by  our   bodily 
eyes.     And  when  we   have   the  ideas  of   that    kind  of  things 
which  we  perceive  by  any  of  the  other  icnies,  as  of  any  founds 
or  voices,  or  words  i'poken  ;   this  is  only  to  have  ideas  ot  out 
ward  things,  viz.  of  inch    kind   of  things  as   are  perceived  by 
the  external  i'cnfe  of  hearing,  and  fo  that  alfo    is  imagination  : 
and  when  thefe   ideas  are    hvelily  impreiled,  altnoil  as  if   they 
weie  really  heard  with  the  ears,  this   is  to  have  an  impreflion 
on   the  imagination.     And  fo  I  might  go  en,-  and   in  fiance  in 
the  ideas  of  things  appertaining  to  the    other    three  fenfes  cf 
-faulting*  to/ting,  an&Jeeting, 

Many  who  have  had  fuch  thincs  have  very  ignorantty  fup- 

pofed  them  to  be  of  the  nature  of  fpiritual  difcoveiies.     The)r 

have  had  lively  ideas   of   iome    external    (hape,  and   beautiful 

form    of   countenance  ;   and   this   they    call  fpiriti .  liy  feeing 

Chrift.     Some  have  had  imprefled  upon  them  ideas  of  a  great 

cutward  light ;  and  this  they  call  a  fpiritual  difcovery  of  God's 

or  Chrift's  glory.     Some  have  had  ideas  of  Chrift's  hanging  on 

the  crofs,  and  his  blood  running  from   his   wounds  ;  and  this 

they  call   a  fpiritual  fight  of  Chrift  crucified,  and  the   way   of 

falvation  by  his  blood.     Some  have    feen   him  with   his  arms 

open  ready  to  embrace  them  ;  and  this  they  call  a  difcovery  of 

the  funiciency    of  Chrift's  grace  and  love.     Some    have   had 

lively  ideas  of  heaven,  and  of  Chrift  on  his  throne  there,  and 

{hining  ranks  of  faints  and  angels ;  and    this   they  call   feeing 

heaven  opened  to  them.     Some  from  time  to   time  have  had  a 

lively  idea  of  a  perfon  of  a  beautiful  countenance  fmiling  upon 

them  ;  and  this  they  call  a  fpiritual  difcovery   of   the   love  of 

Chriit  to  their  fouls,  and  tailing  the  love  of  Chrift.     And  they 

look  upon  it  a  inOicient  evidence  that  thefe  ihings  are  fpiritual 

difcoveries,  and  that  they  fee  then;  fpiiitually,  becaufe  they  fay 

they  do  not  fee  thefe  ihings  with  their  bodily  eyes,  but  in  their 

hearts  ;  for  they  can  fee  them  when  their  eyes  are  {hut.     Ar.:l 

h)  like  manner,  the  imaginations  of  fome  have  been  iinnreiTcd 

with, 


1*38  "  THE     FIRST    SIGN  Part  III. 

with  ideas  of  the  fenfe  of  hearing  ;  they  have  had  ideas  of 
words,  as  if  they  were  fpoke  to  them,  fornetimes  they  are  the 
words  of  fcripture,  and  iometimes  other  words:  they  have  had 
ideas  of  Chrift's  fpeaking  comfortable  words  to  them.  Thefe 
things  they  have  called  having  the  inward  call  of  Chrift,  hear 
ing  the  voice  of  Chrift  fpiritually  in  their  hearts,  having  the 
•witnefs  of  the  Spirit,  and  the  inward  teilimony  of  the  love  of 
Chrift,  &c. 

The  common,  and  lefs  confiderate  and  underftandingfort  of 
people,  are  the  more  eafily  led  into  apprehenfions  that  thefe 
things  are  fpiritual  things,  becaufe  fpiritual  things  being  invi- 
fible,  and  not  things  that  can  be  pointed  forth  with  the  finger, 
we  are  forced  to  ufe  figurative  expreflions  in  fpeaking  of  them, 
and  to  borrow  names  from  external  and  fenfible  objects  to  flg- 
nify.them  by.  Thus  we  call  a  clear  apprehenfion  of"  things 
fpiritual  by  the  name  of  light ;  and  an  having  fuch  an  appre 
henfion  of  fuch  or  fuch  things,  by  the  name  oi  feeing  iuch 
things ;  and  the  conviclion  of  the  judgment,  and  the  perfua- 
fion  of  the  will,  by  the  word  of  Chrift  in  the  gofpel,  we  figni- 
fy  \xyfpiritually  hearing  the  call  of  Chrift  :  and  the  fcripture  it- 
felf  abounds  with  fuch  like  figurative  expreflions.  Ferfons 
hearing  thefe  often  ufed,  and  having  prefled  upon  them  the 
necefiity  ^f  having  their  eyes  opened,  and  having  a  difcovery 
of  fpirituai  things,  and  feeing  Chrift  in  his  glory,  and  having 
the  inward  call,  and  the  like,  they  ignoramly  look  and  wait 
for  fome  fuch  external  difcoveries,  and  imaginary  views  as  have 
been  fpoken  of;  and  when  they  have  them,  are  confident  that 
now  their  eyes  are  opened,  now  Chrift  has  difcoveied  himfelf 
to  them,  and  they  are  his  children  ;  and  hence  are  exceedingly 
affecled  and  elevated  with  their  deliverance  and  happincfs,  and 
many  kinds  of  affections  are  at  once  fet  in  a  violent  motion  in 
them. 

But  it  is  exceeding  apparent  that  fuch  ideas  have  nothing  in 
them  which  is  fpiritual  and  divine,  in  the  fenfe  wherein  it  has 
been  demonftrated  that  all  gracious  experiences  are  fpiritual 
and  divine.  Thefe  external  ideas  are  in  no  wife  of  fuch  a  fort, 
that  they  are  entirely,  and  in  their  whole  nature  diverfe  from 
all  that  men  have  by  nature,  perfcfily  different  from,  and  vaft- 
)y  above  any  fenfation  which  it  is  poflible  a  man  (hould  have 
.by  any  natural  fenfe  or  principle,  fo  that  in  order  to  have  them, 
a  man  mini  have  a  new  fpiritual  and  divine  fenfe  given  him, 
in  order  to  have  any  fenfadons  of  ihat  fort  :  fo  far  from  this, 

that 


OF    GRACIOUS    AFFECTIONS.         239 

that  they  are  ideas  of  the  fame  fort  which  we  have  by  the  ex 
ternal  fenfes,  that  are  fome  of  the  inferior  powers  of  the  hu 
man  nature ;  they  are  merely  ideas  of  external  obje8s,  or 
ideas  of  that  nature,  of  the  fame  outward  fenfitive  kind  ;  the 
fame  fort  of  fen  fat  ions  of  mind  (differing  not  in  degree,  but 
only  in  circum fiances)  that  we  have  by  thofe  natural  principles 
which  are  common  to  us  with  the  beafls,  viz.  the  five  exter 
nal  fenfes.  This  is  a  low,  miferable  notion  of  fpiritual  fenfe, 
to  fuppofe  that  it  is  only  a  conceiving  or  imagining  that  fort  of 
ideas  which  we  have  by  our  animal  fenfes,  which  fenfes  the 
beafls  have  in  as  great  perfection  as  we  ;  it  is,  as  it  were,  a 
turning  Chrift,  or  the  divine  nature  in  the  foul,  into  a  mere 
animal.  There  is  nothing  wanting  in  the  foul,  as  it  is  by  na 
ture,  to  render  it  capable  of  being  the  fubjecl;  of  all  thefe  ex 
ternal  ideas,  without  any  new  principles.  A  natural  man  is 
capable  of  having  an  idea,  and  a  lively  idea  of  fhapes,  and  co 
lours,  and  founds  when  they  are  abfent,  and  as  capable  as  a 
regenerate  man  is  :  fo  there  is  nothing  fupernatural  in  them. 
And  it  is  known  by  abundant  experience,  that  it  is  not  the 
advancing  or  perfecting  human  nature,  which  makes  perfons 
more  capable  of  having  fuch  lively  and  ftrong  imaginary  ideas, 
but  that  on  the  contrary,  the  weaknefs  of  body  and  mind,  and 
diftempers  of  body,  makes  perfons  abundantly  more  fufceptive 
of  fuch  impreffions.  * 

As  to  a  truly  fpiritual  fenfation,  not  only  is  the  manner  of 
its  coming  into  the  mind  extraordinary,  but  the  fenfation  it- 
felfis  totally  diverfe  from  all  that  men  have,  or  can  have,  in  a 
ftate  of  nature,  as  has  been  fhown.  But  as  to  thefe  external 
ideas,  though  the  way  of  their  coming  into  the  mind  is  feme- 
times  unufual,  yet  the  ideas  in  thernfelves  are  not  the  better 
for  that;  they  are  ftill  of  no  different  fort  from  what  men  have 
by  their  fenfes ;  they  are  of  no  higher  kind,  nor  a  whit  better. 

For 


*  "  Conceits  and  .whimfies  abound  molt  in  men  of  weak  reafbn  : 
children,  and  fuch  as  are  cracked  in   their  underftanding,  have 
moil  of  them  ;  ftrength  of  reafon  bsinifhes  them,  as  the  fun  iloes 
mifts  and  vapours.      But  now  the  more  rational  any  gracious  per- 
fon  is,  by  fo  much  more  is  he  fixed  and  fettled,  and  fatisfied  in  th« 
grounds  of  religion  :  yea,  there  is  the  higheft  and  purer!  r 
religion  ;  and  when  this  change  is  wrought   upon  ir.er.,  ir  i«  rrsr- 
ried  on  in-a  rational  way,  If.  i.   18,  John  xix.  q,'f    F!,.- -.7"j  /:'/v 
fir  Sufferings,  Chap,  vi, 
V 


240  THE    F  t  n  s  T    SIGN  Part  III. 

For  infl.ince,  the  external  idea  a  man  has  now  of  Chrift  hang 
ing  on  the  crofs,  and  fhedcling  his  blood,  is  no  better  in  itfelf, 
than  the  external  idea  that  t:ie  jews  his  enemies  had,  who 
ilood  round  his  crofs,'  and  faw  this  with  their  bodily  eyes.  The 
imaginary  idea  which  men  have  now,  of  an  external  brightnefs 
and  glory  of  God,  is  no  better  than  (he  idea  the  wicked 
congregation  in  the  wildernefs  had  of  the  external  glory  of  the 
Lord  at  mount  Sinai,  when  they  faw  it  with  bodily  eyes ;  or 
nay  better  than  that  idea  which  millions  of  curfed  reprobates 
will  have  of  the  external  glory  of  Chrift  at  the  day  of  judg 
ment,  who  (hall  fee,  and  have  a  very  lively  idea  of  ten  thou- 
fand  times  greater  external  glory  of  Chrift,  than  ever  yet  was 
conceived  in  any  man's  imagination  :  t  yea,  the  image  of 
Chrift,  which  men  conceive  in  their  imaginations,  is  not  in 
its  own  nature,  of  any  fuperior  kind  to  the  idea  the  Papifis  con 
ceive  of  Chriit,  by  the  beautiful  and  affecting  images  of  him 
which  they  fee  in  their  churches ;  (though  the  way  of  their 
receiving  the  idea  may  not  be  fo  bad  ;)  nor  are  the  affections 
they  have,  if  built  primarily  on  fuch  imaginations,  any  better 
than  the  affections  railed  in  the  ignorant  people,  by  the  fight 
of  thofe  images,  which  oftentimes  are  very  great;  efpeciaily 
when  thefe  images,  through  the  craft  of  the  priefts,  are  made 
to  move,  and  fpeak,  and  weep,  and  the  like,  t  Merely  the 

way 

t  "  If  any  man  fhouldfee,  and  behold  Chrift  really,  imme<Hat"!y, 
**  this  is.  not  the  fa  ving  knowledge  of  him.  I  know  the  faints  do 
"  know  Chrift  as  if  immediately  prefent  ;  they  are  not  Grangers  by 
"•  their  diftance :  if  others  have  fren  him  more  immediately,  I  wjtl 
ft  not  difputeit.  But  if  the/  havefeen  the  Lord  jefus  as  immediately 
ts  as  if  here  on  earth,  yet  Capernaum  faw  him  fo  ;  nay  feme  of  them 
•'  were  difciples  for  a  time,  arid  followed  him,  John  vi.  And  yet 
«'  the  Lord  was  hid  from  their  eyes. ,  Nay,  all  the  world  dial!  fee 
"  him  in  bis  glory,  which  mall  ama:«  them;  and  yet  this  is  fbr 
«'  lliort  of  having  the  fa  ving  knowledge  of  him,  which  the  Lord 
"  doth  communics.te  totheelecl:.  So  that  though  you  £:c  the  Lord 
"  fo  really,  as  that  you  become  familiar  with  him,  yet  Luke  xiii.  26. 
"  Lord,  ha-vff  IMS  not  eat  and  drank,  &c.-*-and  fo  pcrifn."  Gfapard's 
"  Parable  of  the  tc'U  <vir?ivs,  P.I.  p.  197,  1Q?« 

t  "  Satan  is  transformed  into  an  angel  of  light :  and  hence  we 
**  have  hear:!  thai  fo.riC  have  h.--ard  voices ;  for-i-j;  liave  fl:^n  tlie  vrry 
*'  blocd  of  Chrill  dropping  on  them,  and  his  wounds  in  his  fide  j 
•*  fomeftave  feen  a  great  ii^ht  fhining  in  the  chamber  ;  feme  won- 
"  dsrfiiilv  aiJjcled  \vith  t!>cir  drca.ns  j  ionie  in  great  diurefs  bave 

«  had 


OF    GRACIOUS   AFFECTIONS.        241 

way  of  perfons  receiving  thefe  imaginary  ideas,  do  not  alter 
the  nature  of  the  idjas  themfelves  that  are  received  :  let  them 
be  received  in  what  way  they  will,  they  are  {till  but  external 
ideas,  or  ideas  of  outward  appearances,  and  fo  are  not  fpiritual. 
Yea,  if  men  ihould  aclually  receive  fuch  external  ideas  by  the 
immediate  power  of  the  moil  high  God  upon  their  mindsj  they 
would  not  be  fpiritual,  they  ihould  be  no  more  than  a  common 
work  of  the  Spirit  of  God  ;  as  is  evident  in  facr,,  in  the  inftance 
of  Balaam,  who  had  imprefTed  on  his  mind,  by  God  himfelf, 
a  clear  and  lively  outward  reprefentation  or  idea  of  Jefus  Chrift, 
as  the  Star  rifing  out  of  Jacob,  whenfo  hear  dike,  words  of  God, 
and  knew  the  knowledge  of  the  Moft  Higkt  and  faw  the  vijion  of 
the  Almighty,  failing  into  a  trance,  Numb.  xxiv.  16,  17.  but 
yet  had  no  manner  of  fpiritual  difcovery  of  Chrift  ;  that  Day- 
ilar  never  fpiritually  rofe  in  his  heart,  he  being  but  a  natural 
man. 

And  as  thefe  external  ideas  have  nothing  divine  or  fpiritual 
in  their  nature,  and  nothing  but  what  natural  men,  without 
any  new  principles,  are  capable  of;  fo  there  is  nothing  in  their 
nature  which  requires  that  peculiar,  inimitable  and  unparal 
leled  exercife  of  the  glorious  power  of  God,  in  order  to  their 
production,  which  it  has  been  fhown  there  is  in  the  production 
of  true  grace.  There  appears  to  be  nothing  in  their  nature 
above  the  power  of  the  devil.  It  is  certainly  not  above  ths 
power  of  Satan  to  fugged  thoughts  to  men  ;  becaufe  other- 
wife  he  could  not  tempt  them  to  fin.  And  if  he  can  fuggeft  any 
thoughts  or  ideas  at  all,  cloubtlefs  imaginary  ones,  or  ideas  of 
things  external  are  jipt  above  his  pow^r§;  for  the  external 
ideas  men  have  are'the  lowcil  fort  of  ideas.  Thefe  ideas  may 
be  raifed  only  by  impreilions  made  on  the  body,  by  moving 

H  h  the 


had  inward  witnefsj  TJ:y  JIKS  are  forgiven  ;  and  hence  fuch  liber 
ty  and  joy,  that  they  are  rer.dy  to  leap  up  and  down  the  chamber. 
O  adulterous  generation  !  this  is  natural  and  ufual  with  men,  they 
would  fain  fee  Jefus >  and  have  him  prefect  to  give  them  peace  ;  and 
hence  Papifts  have  his  linages. — Wo  to  them  tl.st  has  e  no  other 
manifefted  Chrift,  but  fuch  an  one."  Szfjsrd's  Parable  of  the  t*x 
w£«tf.  P.I.  p.  1 9 3. 

v  Confider  how  difficult,  yea  and.  impofiible  it  is  to  determine  that 
fuch  a  voice,  vifion,  or  rex-elation  is  of  God,  and  that  Satan  cr.n  to 
i> ;?<-£n  or  roanterfeit  it ;  feeing  he  hathlcfc  no  certaia  marks  by  which 
we  may  diilinguifh  one  f{>irit  1  ! 

.';•«/  erws,  Caufe  1 4. 


fi42  Yrtfe    FIRST    SIGN  Part  III. 

the  animal  fpirits,  and  imprefling  the  brain.  Abundant  expe 
rience  does  certainly  (how,  that  alterations  in  the  body  will 
excite  imaginary  or  external  ideas  in  the  mind  ;  as  often,  in 
cafe  of  a  high  fever,  melancholy,  &c.  Thefe  external  ideas 
areas  much  below  the  more  intellectual  exercifes  of  the  foul, 
as  the  body  is  a  lefs  noble  part  of  man  than  the  foul. 

And  there  is  not  only  nothing  in  the  nature  of  thefe  external 
ideas  or  imaginations  of  outward  appearances,  from  whence 
•we  can  infer  that  they  are  above  the  power  of  the  devil  ;  but 
it'is  certain  alfo  that  the  devil  can  excite,  and  often  hath  ex 
cited  fuch  ideas.  They  were  external  ideas  which  he  excited 
in  the  dreams  and  vifions  of  the  falfe  prophets  of  old,  who  were 
under  the  influence  of  lying  fpirits,  that  we  often  read  of  in 
fcripture,  as  t)eut.  xiii.  i.  i  Kings  xxii.  22.  If.  xxviii.  7. 
Ezek.  xiii.  7.  Zech.  xiii.  4.  And  they  were  external  ideas 
that  he  often  excited  in  the  minds  of  the  heathen  priefls,  ma 
gicians  and  forcerers  in  their  vifions  and  ecftafies ;  and  they 
were  external  ideas  that  he  excited  in  the  mind  of  the  man 
Chrift  Jefus,  when  he  {hewed  him  all  the  kingdoms  of  the 
world,  with  the  glory  of  them,  when  thofe  kingdoms  were 
not  really  in  fight. 

And  if  Satan,  or  any  created  being,  has  power  to  imprefs 
the  mind  with  outward  reprefentations,  then  no  particular  fort 
.of  outward  reprefentations  can  be  any  evidence  of  a  divine 
power.  Almighty  power  is  no  more  requifite  to  reprefent  the 
fhape  of  man  to  the  imagination,  than  the  fhape  of  any  thing 
elfe :  there  is  no  higher  kind  of  power  neeefTary  to  form  in 
the  brain  one  bodily  Giape  or  colour  thaj^another  :  it  needs  a 
no  more  glorious  power  to  reprefent  thlriorm  of  the  body  of 
man,  than  the  form  of  a  chip  or  block  ;  though  it  be  of  a  very 
beautiful  human  body,  with  a  fwect  fmile  in  his  countenance, 
or  arms  open,  or  blood  running  from  hands,  feet,  and  fide  : 
that  fort  of  power  which  can  reprefent  black  or  darknefsto  the 
imagination,  can  alfo  reprefent  white  and  mining  brightnefs: 
the  power  and  (kill  which  can  well  and  exa6tly  paint  a  ftraw, 
or  a  flick  of  wood,  on  a  piece  of  paper  or  canvas  ;  the  fame  in 
kind,  only  perhaps  further  improved,  will  be  fufiScient  to  paint 
the  body  of  a  man,  with  great  beauty  and  in  royal  majefly,  or 
a  magnificent  city,  paved  with  gold,  full  of  brightnefs,  and  a 
glorious  throne,  &c.  So  it  is  no  more  than  the  fame  fort  of 
power  that  is  requifue  to  paint  one  as  the  other  of  thefe  on  the 
brain.  The  fame  fort  of  power  that  can  put  ink  upon  paper, 

can 


OF    GRACIOUS    AFFECTIONS.        243 

can  put  on  leaf-gold.  So  that  it  is  evident  to  a  demon ftration, 
it  we  fuppoie  it  to  be  in -the  devil's  power  to  make  any  fort  of 
external  reprefentation  at  all  on  the  fancy,  (as  without  doubt  it 
is,  and  never  any  one  queflioned  it  who  believed  there  was  a 
devil,  that  had  any  agency  with  mankind;)  I  fay,  ii'f'o,  it  is 
demonltrably  evident,  that  a  created  power  may  extend  to  ail 
kinds  of  external  appearances  and  ideas  in  the  mind. 

From  hence  it  again  clearly  appears,  that  no  iuch  things 
have  any  thing  in  them  that  is  fpiritual,  fupernatural,  and  di 
vine,  in  the  lenfe  in  which  it  has  been  proved  that  all  truly 
gracious  experiences  have.  And  though  external  ideas,  through 
man's  make  and  frame,  do  ordinarily  in  lome  degree  attend 
fpiritual  experiences,  yet  thefe  ideas  are  no  part  of  their  fpiritual 
experience,  any  more  than  the  motion  ot  the  blood,  and  beating 
of  the  pulfe,  that  attends  experiences,  are  a  part  of  fpiritual 
experience.  And  though  undoubtedly,  through  mens  infirmity 
in  tHe  preicnt  ftate,  and  eipecially  through  the  weak  conltitu- 
tion  of  fome  perfons,  gracious  affections  which  are  very  Itrong, 
do  excite  lively  ideas  in  the  imagination ;  yet  it  is  alfo  undoubt 
ed,  that  when  perfons  affections  are  founded  on  imaginations, 
which  is  often  the  cafe,  thofe  affections  are  merely  natural  and 
common,  becaufe  they  are  built  on  a  foundation  that  is  not  fpi 
ritual  ;  and  fo  are  entirely  different  from  gracious  affections, 
which,  as  has  been  proved,  do  evermore  arife  from  thofe  opera 
tions  that  are  fpiritual  arid  divine. 

Thefe  imaginations  do  oftentimes  raifa  the  carnal  affections 
of  men  to  an  exceeding  great  height*  :  and  no  wonder,  when 

the 

*  There  is  a  remarkable  paflage  of  Mr.  John  Smith,  in  his  difcourfe 
on  the  mortnefs  of  a  Pharifaic  righteoufnefs,  P.  370,  371.  of  his  fe- 
lecT:  difcourfes,  dcfcribing  that  fort  ot  religion  which  is  built  on  fuch 
a  foundation  as  I  am  here  fpeakiag  of.  I  cannot  forbear  tranfcribin^ 
the  whole  of  it.  Speaking  of  a  fort  of  Chriltians,  whefe  life  is  no 
thing  but  a  flrong  energy  of  fancy,  lie  fays,  "  Left  their  religion 
might  too  grofsly  difcover  itfelf  to  be  nothing  elfe  but  a  piece  of  art, 
there  may  be  fometimes  fuch  extraordinary  motions  Hi r red  up  with 
in  them,  which  may  prevent  all  their  own  thoughts,  that  they  may 
feem  to  be  a  true  operation  of  the  divine  life;  when  yet  all  this  i's, 
nothing  el'e  but  the  energy  of  their  own  feif-love,  touched  with  fome 
fleihly  apprehensions  of  divine  things,  and  excited  by  them.  There. 
are  fuch  things  in  our  Chriftian  religion,  when,  a  carnal,  unhallowed 


tioas  ot 


God 


244  THE    FIRST    SIGN  Part  III. 

the  fubjec~ls  of  them  have  an  ignorant,  but  undoubting  perfua- 
fion,  that  they  are  divine  manifeftations,  which  the  great  JE 
HOVAH  immediately  makes  to  their  fouls,  therein  giving  them 
teftimonies,  in  an  extraordinary  manner,  of  his  high  and  pecu 
liar  favour. 

Again,  it  is  evident  from  what  has  been  obfervedand  proved 
of  the  manner  in  which  gracious  operations  and  effects  in  'he 
heart  are  fpiritual,  fupernatural  and  divine,  that  the  immediate 
fuggefting  of  the  words  of  fcripture  to  the  mind,  has  nothing  in 
it  which  is  fpiritual. 

I  have  had  occafion  to  fay  fomething  of  this  already  ;  and 
what  has  been  faid  may  be  fufficient  to  evince  it  :  but  if  the 
reader  bears  in  mind  what  has  been  faid  concerning  the  nature 
of  ipiritual  influences  and  effects,  it  will  be  more  abundantly 
manifefl  that  this  is  no  fpiritual  effeft.  For  I  fuppofe  there  is 
no  perfon  of  common  undemanding,  who  will  fay  or  imagine, 


God  and  heirs  of  heaven,  ever-flowing  dreams  of  joy  and  pleafure 
that  blefled  fouls  fhall  fwim  in  to  all  eternity,  a  glorious  paradife  in 
the  world  to  come,  always  fpringing  up  with  well-fcented  and  fra 
grant  beauties,  a  new  Jerufalem  paved  with  gold,  and  befpangled 
with  ftars,  comprehending  in  its  vail  circuit  fuch  numberlefs  varie 
ties,  that  a  bufy  curiofity  may  fpend  itfelf  about  to  all  eternity.  I 
doubt  not  but  that  fometimes  the  moil  fleihly  and  earthly  men,  that 
fly  in  their  ambition  to  the  pomp  of  this  world,  may  be  fo  ravimed 
with  the  conceits  of  fuch  things  as  thefe,  that  they  may  feem  to  be 
made  partakers  of  the  powers  of  the  world  to  come.  I  doubt  not  but 
that  they  might  be  much  exalted  with  them,  as  the  fouls  of  crazed 
or  diftrafted  perfons  feem  to  be  fometimes,  when  their  fancies  play 
with  thofe  quick  and  nimble  fpirits,  which  a  diflempered  frame  cf 
body,  and  unnatural  heat  in  their  heads,  beget  within  them.  Thus 
may  thefe  blazing  comets  rife  up  above  the  moon,  and  climb  higher 
than  the  fun  ;  which  yet,  becaufe  they  have  no  folid  confidence  of 
their  own,  and  are  of  a  bafe  and  earthly  alloy,  will  foon  vanifh  and 
fall  down  again,  being  only  borne  up  by  an  external  force.  They 
may  feem  to  themfelves  to  have  attained  higher  than  thofe  noble  Chri- 
fUans,  that  are  gently  moved  by  the  natural  force  of  true  goodnefs  : 
they  feem  to  be  pleniores.  Deo,  (/.  e.  more  full  of  God)  than  thofe  that 
are  really  informed  and  actuated  by  the  divine  Spirit,  and  do  move 
"Gn  fteadijfy  and  conlantly  in  the  way  towards  heaven.  As^the  feed 
that  wa$  fown  in  {tony  ground,  grew  up,  and  lengthened  out  its  blade 
farter,  than  that  which  was  fown  in  the  good  and  fruitful  foil.  And 
as  the  motions  of  our  fcnfe,  and  fancy,  and  paffions,  while  our  fouls 
are  in  this  mortal  condition,  funk  down  deeply  into  the  body,  are 
many  times  more  vigorous,  and  make  flronger  imprefTions  upon  us* 
.  than 


OF    GRACIOUS   AFFECTION  3 

that  the  bringing  words  (let  them  be  what  words  they  will)  to 
the  mind,  is  an  effeft  of  that  nature  which  it  is  impcilihle  the 
mind  of  a  natural  man,  while  he  remains  in  a  (late  of  nature, 
fliould  be  the  fubje£t  of,  or  any  thing  like  it ;  or  that  it  requires 
any  new  divine  fenfe  in  the  ioul ;  or  that  the  bringing  founds 
or  letters  to  the  mind,  is  an  efFecl  of  fo  high,  holy  and  excel 
lent  a  nature,  that  it  is  impoiiibk  any  created  power  mould  be  the 
caute  of  it. 

As  the  fuggefting  words  of  fcripture  to  the  mind,  is  only  ths 
exciting  in  the  mind  ideas  of  certain  founds  or  leUsrs;  fo  it  is 
only  one  way  of  exciting  ideas  in  the  imagination  ;  for  founds 
and  letters  are  external  things,  that  are  the  objects  of  the  exter 
nal  fenfes  of  feeing  and  hearing.  Ideas  of  certain  marks  upon 
paper,  fuch  as  any  of  the  twenty-four  letters,  in  whatever  or 
der,  or  any  founds  of  the  voice,  are  as  much  external  ideas,  as 
of  any  other  fhapes  or  founds  whatsoever :  and  therefore,  by 
what  has  been  already  faid  concerning  thcfe  external  ideas,  it 

is 


than  thofe  of  the  higher  powers  of  the  foul,  which  are  more  AibtiJ, 
and  remote  from  thefe  mixt  animal  perceptions  :  that  devotion  which 
is  there  feated,  may  feem  to  have  more  energy  and  life  in  it,  than  that 
which  gently,  and  with  a  more  delicate  kind  cf  touch,  fpreads  itfclf 
upon  the  underftanding,  and  from  thence  mildly  derives  itielf  through 
our  wills  and  affections.  But  however  the  former  may  be  more  boif- 
terous  for  a  time,  yet  this  is  of  a  more  confident,  fpermatical,  and 
thriving  nature.  For  that  proceeding  indeed  from  nothing  but  a  fen- 
fual  and  flelhly  apprehenfion  of  God  and  true  happinefs,  is  but  of  a 
flitting  and  fading  nature :  and  as  the  fenfible  powers  and  faculties 
grow  more  languid,  or  the  fun  of  divine  light  mines  more  brightly 
upon  us,  thefe  earthly  devotions,  like  our  culinary  fires,  will  abate 
their  heat  and  fervour.  But  a  true  celeflial  warmth  will  never  be  ex- 
tingmfhed,  becaufe  it  is  of  an  immortal  nature  ;  and  being  once  feat 
ed  vitally  in  the  fouls  of  men,  it  will'  regulate  and  order  all  the  moti 
ons  of  it  in  a  due  manner ;  as  the  natural  heat,  radicated  in  the  hearts 
of  living  creatures  hath  the  dominion  and  ceconomy  of  the  whole 
body  under  it.  True  religion  is  no  piece  of  artifice  :  it  is  no  boiling 
up  of  our  imaginative  powers,  nor  the  glowing  heats  cf  paffion  ; — 
though  thefe  are  too  often  miftaken  for  it,  when  in 


meeknefs,  felf-denial,  univerfal  love  to  God  and  all  true  goodnefs, 
without  partiality,  and  without  hypocriiy,  whereby  we  are  taught 
to  know  God,  and  knowing  him  to  love  him,  and  conform  c 
as  much  as  c;ay  be  to  all  that  perfection  which  filings  in  him." 


2j6  TH-E    FIRST    SIGN  Part  III. 

is  ev  ident  they  are  nothing  fpiritual :  and  if  at  any  time  the 
Spiii:  of  God  fuggetts  thele  letters  or  founds  to  the  mind,  this 
is  a  common,  and  not  any  Jpecial  or  gracious  influence  of  that 
Spirit.  And  therefore  it  lollows  from  what  has  been  already 
proved,  that  thole  affe6tions  which  have  this  effect  for  their 
foundation,  are  no  fpi ritual  or  gracious  affections. — But  let  it 
be  obferved  what  it  is  that  I  fay,  viz.  when  this  effect,  even 
the  immediate  and  extraordinary  manner  oj  words  of  fcriptures 
coming  to  the  mind,  is  that  which  excites  the  affections,  and  is 
properly  the  foundation  of  them,  then  thefe  aftedtions  are  not 
ipiritual.  It  may  be  fo,  that  perfons  may  have  gracious  affec 
tions  going  with  Icriptures  which  come  to  their  minds,  and  the 
Spirit  of  God  may  make  ufe  of  thofe  fcriptures  to  excite  them  ; 
when  it  is  fome  Ipiritual  fcnfe,  tafte  or  relim  they  have  of  the 
divine  and  excellent  things  contained  in  thofe  fcriptures,  that 
is  the  thing  which  excites  their  affections,  and  not  the  extraor 
dinary  and  fuclden  manner  of  •  /ords  being  brought  to  their 
minds.  They  are  affected  with  the  initruction  they  receive  from 
the  words,  and  the  view  of  the  glorious  things  of  God  cr  Chriii, 
and  things  appertaining  to  them,  that  they  contain  and  teach  ; 
and  not  becaufe  the  words  came  fuddenly,  as  though  fome 
perfon  had  fpoke  them  to  them,  thence  concluding  that  God 
did  as  it  were  immediately  fpeak  to  them.  Perfons  oftentimes 
are  exceedingly  affected  on  this  foundation  ;  the  words  of  fome 
great  and  high  promifes  of  fcripture  come  fuddenly  to  their  minds, 
and  they  look  upon  the  words  as  directed  immediately  by  God 
to  them,  as  though  the  words  that  "moment  proceeded  out  of 
the  mouth  of  God  as  fpoken  to  them  :  fo  that  they  talce  it  as 
a  voice  from  God,  immediately  revealing  to  them  their  happy 
circumftances,  and  promifing  fuch  and  fuch  great  things  to 
them  :  and  this  it  is  that  afreets  and  elevates  them.  There  is 
no  new  fpiritual  understanding  of  the  divine  things  contained 
in  the.  fcnpture,  or  new  fpiritual  fenfe  of  the  glorious  things 
taught  in  that  part  of  the  Bible,  going  before  their  affection, 
and  being  the  foundation  of  it :  all  the  new  underftanding  they 
have,  or  think  they  have,  to  be  the  foundation  of  their  affection, 
is  this,  that  the  words  are  fpoken  to  them,  becaufe  they  come  fo 
fuddenly  and  extraordinarily.  And  fo  this  affection  is  built 
gpolly  on  the  fand  ;  becaufe  it  is  built  on  a  conclufion  forwhich 
they  have  no  foundation.  For,  as  has  been  fhown,  the  fudden 
coining  of  the  words  to  their  minds,  is  no  evidence  that  th& 
bringing  them  to  their  minds  in  that  manner,  was  from  God. 
And  if  it  was  true  that  God  brought  the  words  to  their  minds, 

and 


OF    GRCIOUS    AFFECTIONS          247 

and  they  certainly  knew  it,  that  would  not  be  fpiritual  know- 
iege  ;  it  may  be  without  any  fpiritual  fenfe :  Balaam  might 
know  that  the  words  which  God  fuggefted  to  him,  were  indeed 
fuggefled  to  him  by  God,  and  yet  have  no  fpiritual  knowlege. 
So  that  thefe  affections  which  are  built  on  that  notion,  that  texts 
of  fcripture  are  fent  immediately  from  God,  are  built  on  no  fpi 
ritual  foundation,  and  are  vain  and  delufive.  Perfons  who  have 
their  a'Feclions  thus  railed,  if  they  fhould  be  inquired  of,  whe 
ther  they  have  any  new  fenfe  of  the  excellency  of  things  con 
tained  in  thofe  fcriptures,  would  probably  fay,  Yes,  without  he- 
fitation  :  but  it  is  true  no  otherwife  than  thus,  that  when  they 
have  taken  up  that  notion,  that  the  words  are  fpoken  immedi 
ately  to  them,  that  makes  them  feem  fweet  to  them,  and  they 
own  the  things  which  thefe  fcriptures  fay  to  them,  for  excellent 
things,  and  wonderful  things.  As  for  inftance,  fuppoiing  thefe 
were  the  words  which  were  fuddenly  brought  to  their  minds, 

Fear  not, it  is  your  Father's  good  plea  fare  to  give  you  thz 

kingdom ;  they  having  confidently  taken  up  a  notion  that  the 
words  were  <ts  it  were  immediately  fpoken  from  heaven  to  them, 
as  an  immediate  revelation,  that  God  was  their  father,  and  had 
given  the  kingdom  to  them,  they  are  greatly  affetted  by  it,  an  J 
the  words  feem  fweet  to  them  ;  and  oh,  they  fay,  they  are.  excel 
lent^  things  that  are  contained  in  thofe  words !  But  the  reafon  why 
the  proinife  feems  excellent  to  them,  is  only  becaufe  they  think 
it  is  made  to  them  immediately  :  all  the  fenfe  they  have  of  any 
glory  in  them,  is  only  from  felf-love,  and  from  their  own  ima 
gined  mtereft  in  the  words  :  not  that  they  had  any  view  or  fenfe 
of  the  holy  and  glorious  nature  of  the  kingdom  of  heaven,  and 
the  fpiritual  glory  of  that  God  who  gives  it,  and  of  his  excellent 
grace  to  finful  men,  in  offering  and  giving  them  this  kingdom, 
of  his  own  good  pleafure,  preceding  their  imagined  intereft  in 
thefe  things,  and  their  being  affe6led  by  them,  and  being  the 
foundation  of  their  affe&ion,  and  hope  of  an  intereil  in  them. 
On  the  contrary,  they  firll;  imagine  they  are  iriterefted,  and 
then  are  highly  affecled  with  that,  and  then  can  own  thefe 
things  to  be  excellent.  So  that  the  fudclen  and  extraordinary 
way  of  the  fcripture's  coming  to  their  mind,  is  plainly  the  firic 
foundation  of  the  whole;  which  is  a  clear  evidence  of  the 
wretched  delufion  they  are  under. 

The  firil:  comfort  of  many  perfons,  and  what  they  call  their 
converfion,  is  after  this  manner:  after  awakening  and  terrors, 
fome  comfortable  fvvcet  promife  comes  fuddenly  and  wonder 
fully  to  their  minds  ;  and  the  manner  of  its  coining  makes 

them 


f  48  THEFinsTSiGSf  .    Part  TIL 

them  conclude  it  comes  from  God  to  them:  snd  this  is  the 
very  thing  that  is  all  the  foundation  of  their  faith»  and  hope, 
and  comfort :  from  hence  they  take  their  firft  encouragement 
to  truft  in  God  and  in  Chrift,  becaufe  they  think  that  God,  by 
fome  fcripture  ib  brought,  has  now  already  revealed  to  them 
that  he  loves  them,  and  has  already  promifed  them  eternal  life ; 
which  is  very  abfurd  ;  for  every  one  of  common  knowlege  of 
the  principles  of  religion,  knoxvs  that  it  is  God's  manner  to 
reveal  his  love  to  men,  and  their  intereft  in  the  promifes,  after 
they  have  believed,  and  not  before  ;  becaufe  they  muft  firft 
believe,  before  they  have  any  intereft  in  the  promifes  to  be  re 
vealed.  The  Spirit  of  God  is  a  Spirit  of  truth,  and  not  of 
lies  :  he  does  not  bring  fcriptures  to  mens  minds,  to  reveal  to 
them  that  they  have  an  intereft  in  God's  favor  and  promifes, 
when  they  have  none,  having  not  yet  believed  :  which  would 
be  the' cafe,  if  God's  bringing  texts  of  fcripture  to  meris  minds, 
to  reveal  to  them  that  their  fins  were  forgiven,  or  that  it  was 
God's  pleafure  to  give  them  the  kingdom,  or  any  thing  of  that 
nature,  went  before,  and  was  the  foundation  of  their  firft  faith* 
There  is  no  promife  of  the  covenant  of  grace  belongs  to  any 
man,  until  he  has  firft  believed  in  Chrift;  for  it  is  by  faith 
alone  that  we  become  interefted  in  Chrift,  and  the  promifes  of 
the  new  covenant  made  in  him  :  and  therefore  whatever  fpirit 
applies  the  promifes  of  that  covenant  to  a  perfon  who  has  not 
firft  believed,  as  being  already  his,  muft  be  a  lying  fpirit  ;  and 
that  faith  which  is  firft  built  on  fuch  an  application  of  pro 
mifes,  is  built  upon  a  lie.  God's  manner  is  not  to  bring 
comfortable  texts  of  fcripture  to  give  men  affurancc  of 
his  love,  and  that  they  lhall  be  happy,  before  they  have  had  a 
faith  of  dependence.-^  And  if  the  fcripture  which  comes  to  a 

perfon's 

+  Mr.  Stoddard,  in  his  G.'iMe  to  Chrift,  p.  8.  fays,  that  «  fore 
times  men  after  they  have  been  in  trouble  a  while,  have  fome  pro 
mifes  come  to  them,  with  a  great  deal  of  refrefhing  ;  and  they  hope 
God  has  accepted  them  :"  And  fays,  that  "  In  this  cafe,  the  minif- 
ter  may  tell  them,  that  God  never  gives  a  faith  of  affurance,  be 
fore  he  gives  a  faith  cf  dependence.;  for  he  never  ^manifefts ^  his 
love,  until  men  are  in  a  ftate  of  favor  and  reconciliation,  which  is 
by  faith  of  dependence.  -When  men  have  comfortable  fcriptures 
come  to 'mem,  they  are  apt  to  take  them  as  tokens  of  God's  love  ; 
but  men  muft  be  brought  into  Chrift,  by  accepting  the  Coffer  of  the 
gofpel,  before  they  are  fit  for  fuch  manifeftations.  God's  method  is, 
Srfcto  make  the  fool  accept  of  the  ofttio  of  grace,  and  then  to  jwtii. 


OF    GRACIOUS    AFFECTIONS.         249 

p.erfon's  mind,  be  not  fo  propeilya  promife,  as  an  invitation  ; 
yet  if  he  makes  the  Hidden  or  unufual  manner  ot  the  invita 
tion's  coming  to  his  mind,  the  ground  on  which  he  believes 
that  he  is  invited,  it  is  not  true  faith  ;  becaufe  it  is  buiit  on 
that  which  is  not  the  true  ground  of  faith.  True  faith  is  buiit 
on  no  precarious  foundation  :  but  a  determination  that  the 
words  of  fuch  a  particular  text,  were,  by  the  immediate  power 
of  God,  fuggeited  to  the  mind,  at  fuch  a  time,  as  though  then 
fpokeu  and  directed  by  God  to  him,  becaufe  the  words  came 
after  fuch  a  manner,  is  wholly  an  uncertain  and  precarious 
determination,  as  has  been  now  ihown  ;  and  therefore  is  a 
falfe  and  fandy  foundation  for  faith  ;  and  accordingly  that  faith 
which  is  built  upon  it  is  falfe.  The  only  certain  foundation 
which  any  peribn  has  to  believe  that  he  is  invited  to  partake 
of  the  ble  flings  of  the  gofpel,  is,  that  the  word  of  God  declares 

I  i  that 

fed  his  good  eftate  unto- him."  And  p.  70.  {peaking  of  them  "  that 
feem  to  be  brought  to  lie  at  God's  foot,  and  give  an  account  of 
their  doling  with  Chrifr,  and  that  God  has  revealed  Chrift  to  them, 
and  drawn  their  hearts  to  him,  and  that  they  do  accept  cf  ChriiV" 
he  fays,  "  In  this  cafe,  it  is  bell  to  examine  whether  by  that  light 
that  was  given  him,  he  favv  Chrilt  and  falvation  offered  to  him,  or; 
whether  he  faw  that  God  loved  him.  or  pardoned  him:  for  the  of 
fer  of  grace  and  our  acceptance  goes  before  pardon,  and  therefore, 
much  more,  before  the  knowlege  of  it." 

Mr.  Shepard,  in  his  Parable  of  ike  ten  'virgins.  Fart.  II.  p.  i  £. 
fays,  that  "  Grace  and  the  loveofChriit  (the  faireft  colours  under 
the  fun)  may  he  pretended  ;  but  if  you  mall  .receive,  under  this  ap 
pearance,  that  God  witneHeth  his  love,  iiril  by  an  abfolute  promilv-, 
take  heed  there  ;  for  under  tills  appearance  you  may  as  well  bring  i.i 
immediate  revelations,  and  from  thence  come  to  forfake  the  ferip  - 
tures." 

And  in  Part  I.  p.  86.  he  fays  "  is  Chrift  yours?  Yes,  I  fee  i,\ 
How  ?  By  any  word  or  promife  !  No  :  this  is  delalion."  And  p.  136. 
fpeaking  of  them  that  have  no  folk!  ground  of  peace,  he  reckons, 
"  Thofe  that  content  themfelves  with  the  revelation  cf  the  Lora'-i 
love,  without  the  light  of  any  work,  or  not  looking  to  it."  An.l 
fays  prefcntly  after,  "  The  teflimony  of  the  Spirit  does  not  make  a 
man  more  a  Chriftian,  but  only  evidenceth  it  ;  as  I:  is  the  nature 
ofawitnef",  not  to  make  a  thing  to  he  triu\  but  to  clear  and  evi 
dence  it."'  And  p.  140.  fpeaking  of  them  that  fay  they  have  ths 
witnefs  of  the  Spirit,  that  makes  a  difference  between  them  and  hypo. 
•  c rites,  he  fays,  "  The  witnefs  of  the  Spirit  makes  not  the  lirft  dif 
ference  :  for  rlrft  a  man  is  a  believer,  and  in  Chritf,  and  juiiincd, 
called,  and  fanclificcl,  before  the  Spirit  docs  v, -itnefs  it  ;  clfe  the  Spi 
rit  fi;culd  \\  itnefs  to  an  untruth  anvi  lie,'' 


650  THE     FIRST     SIGN  Part  III. 

that  perfons  fo  qualified  as  he  is,   are   invited,  and  God   who 
declares  it,  is  true  and  cannot  lie.     If  a  firmer  be    once  con 
vinced  of  the  veracity  of  God,  and  that   the   [captures  are  his 
word,  he  will  need  no  more  to  convince  and  fatisiy   him  that 
he  is  invited  ;  for  the  fcriptures  are  full  of  invitations  to  fm- 
ners,  to  the  chief  of  finners,  to  come  and  partake  of  the  bene 
fits  of  the  gofpel :  he  will  not  want  any  new   {peaking  of  God 
to  him,  what  he  hath  fpoken  already  will  be  enough  with  him. 
As  the  firft  comfort  of  many  perfons,  and  their  affections  at 
the  time  of  their  fuppofed  converfion,  are  built  on  fuch  grounds 
as  thefe  which  have  been  mentioned  ;  fo  are    their  joys    and 
hopes,  and  other   affeclions,  from    time    to    time    afterwards. 
They  have  often  particular  words  of  fcripture,  fweet    declara 
tions  and  promifes  fuggelled  to  them,  which  by   reafon  of  the 
manner  of  their  coming,  they  think  are  immediately  fent  from 
God  to  them,  at  that  time. ;  which    they  look  upon    as   their 
warrant  to  take  them  ;  and  which  they  actually  make  the  main 
ground  of  their  appropriating  them  to    themfelves,  and  of  the 
comfort  they  take   in  them,  and  the   confidence  they  receive 
'from  them.     Thus  they  imagine  a  kind  of  converfation  is  car 
ried  on  between  God  and  them  ;  arid  that  God,  from  time  to 
time,  does,  as  it  were,  immediately  fpeak  to  them,    and  fatisty 
their  doubts,  and  testifies  his  love  to  them,  and  promifes  them 
fupports  and  fupplies,  and  his  blefiing  in  fuch   and  fuch  cafes, 
arid  reveals  to  them  clearly  their  interefls   in  eternal  bleffirigs. 
And  thus  they  are  often  elevated,  and  have  a  courfe  of  a  fud- 
den  and  tumultuous  kind  of  joys,  mingled  with  a  ftrong  con 
fidence,  and  high  opinion  of  themfelves ;  when  indeed  the  main 
ground  of  thefe  joys,  and   this   confidence,  is  not   any    thing 
contained  in,  or  taught  by   thefe  fcriptures,  as  they  lie    in  the 
Bible,  but  the  manner  of  their  coming  to  them  ;   which  is  a  cer 
tain  evidence  of  their  delufion.     There  is    no    particular  pro- 
inife  in  the  word  of  God  that  is  the  faint's,  or  is  any  otherwife 
made  to  him,  or  fpoken   to  him,  than  all    the  promifes  of  the 
covenant  of  grace  are  his,  and  are  made  to  him,  and  fpoken  to 
him  :t  though  it  be  true  that  fome  of  thefe  promifes  may  be 

more 

•f  Mr,  Shepard,  in  \\isSmvdBeliever,  p.  159.  of  the  late  im prof- 
lion  at  Boiion,  fays,  <c  Embrace  in  thy  bofoin,  not  only  fome  few 
promifes,  but  all.''  And  th^n  he  afks  the  queflic-n,  <c  When  may  a 
Chriftian  make  a  promife  without  prefuraption,  as  fpoken  to  him  ?" 
Jie  anfwers,  "  The  rule  is  vary  fweet,  but  certain ;  when  he  takes 

all 


OF    GRACIOUS    AFFECTIONS. 


2,5 1 


more  peculiarly  adapted  to  his  cafe  than  others  ;  and  God  by 
his  Spirit  may  enable  him  better  to  underftand  fome  than  others, 
and  to  have  a  greater  fenfe  of  the  precioufnefs,  and  glory,  and 
foitablenefs  of  the  bleflings  contained  in  them. 

But  here  fome  may  be  ready  to  fay,  What,  is  there  nofuch 
thing  as  any  particular  fpi ritual  application  of  the  promifes  of 
fcripture  by  the  Spirit  of  God  ?  I  anfwer,  there  is  doubtlefs 
fuch  a  thing  as  a  fpi  ritual  and  faving  application  of  the  invi 
tations  and  promifes  of  fcripture  to  the  fouls  of  men  :  but  it 
is  alfo  certain,  that  the  nature  of  it  is  wholly  mifunderftood  by 
many  perfons,  to  the  great  enfnaring  of  their  own  fouls,  and 
the  giving  Satan  a  vaft  advantage  againfl  them,  and  againft 
the  intereft  of  religion,  and  the  church  of  God.  The  fpiritual 
application  of  a  fcripture  promife  does  not  confifl  in  its  being 
immediately  fuggefted  to  the  thought^  by  fome  extrinfic  agent, 
and  being  borne  into  the  mind  with  this  flrong  apprehenfion, 
that  it  is  particularly  fpoken  and  dire6ted  to  them  at  that  time  : 
there  is  nothing  of  the  evidence  of  the  hand  of  God  in  thisef- 
fecl,  as  events  have  proved,  in  many  notorious  instances  ;  and 
it  is  a  mean  notion  of  a  fpiritual  application  of  fcripture  ;  there 
is  nothing  in  the  natureof  it  at  all  beyond  the  power  of  the  devil, 
if  he  be  not  re  (I  rained  by  God  ;  for  there  is  nothing  in  the 
nature  of  the  effect  that  is  fpiritual,  implying  any  vital  com 
munication  of  God.  A  truly  fpiritual  application  of  the  word 
of  God  is  of  a  vaftly  higher  nature  ;  as  much  above  the  devil's 
power,  as  it  is,  fo  to  apply  the  word  of  God  to  a  dead  corpfe, 
as  to  raife  it  to  life  ;  or  to  a  ftone,  to  turn  it  into  an  angel.  A 
fpiritual  application  of  the  word  of  God  con  fids  in  applying  it 
to  the  heart,  in  fpiritually  enlightening,  fanttifying  influences. 
A  fpiritual  application  of  an  invitation  or  offer  of  the  gofpel 
confifts  in  giving  the  foul  a  fpiritual  fenfe  or  relifh  of  the  holy 
and  divine  bleffmgs  offered,  and  alfo  the  fweet  and  wonderful 
grace  of  the  offerer,  in  making  fo  gracious  an  offer,  and  of 
his  holy  excellency  and  faithfulnefs  to  fulfil  what  he  offers, 

and 

all  the  fcripture,  and  embraces  it  as  fpoken  unto  him,  he  may  then 
take  any  particular  proiiife  boldly.  My  meaning  is,  when  a  Chrif- 
tian  takes  hold ,  and  wreftles  with  God  for  the  accompli fhment  of 
all  the  promifes  of  the  New  Teitament,  when  he  fets  all  the  com 
mands  before  him,  ^s  a  compafs  and  guide  to  walk  after,  when  he 
applies  all  the  threatening^  to  drive  him  nearer  unto  Chrift  the  end 
,  of  th^rn.  This  no  hypocrite  can  do  ;  this  the  faints  (hall  do ;  and  by 
thij  t'.icy  may  know  when  the  Lord  fpeaks  in  particular  unto  them." 


THE    FIRST    SIGN  Part  III. 

and  his  glorious  fufficiency  for  it  ;  fo  leading  and  drawing 
forth  the  heart  to  embrace  the  offer  ;  and  thus  giving  the  man 
evidence  of  his  title. to  the  thing  offered.  And  fo  a  fpiritual 
application  of  the  promifes  of  fcripture,  for  the  comfort  of  the 
iaints,  confiRs  in  enlightening  their  minds  to  fee  the  holy  ex 
cellency  and  fweetnefs  of  the  bleflings  promifed,  and  alfo  the 
holy  excellency  of  the  promifer,  and  his  faithfulnefs  and  fufli- 
ciency  ;  thus  drawing  forth  their  hearts  to  embrace  the  pro 
mifer,  and  tiling  promifed  ;  and  by  this  means,  giving  the  fen- 
fible  aclings  of  grace,  enabling  them  to  fee  their  grace,  and  fo 
their  title  to  the  promife.  An  application  not  confining  in 
this  divine  fenfe  and  enlightening  of  the  mind,  but  confiiling 
only  in  the  word's  being  borne  into  the  thoughts,  as  if  imme 
diately  then  fpoken,  fo  making  perfons  believe,  on  no  other 
foundation,  that  the  promife  is  theirs;  is  a  blind  application; 
and  belongs  to  the  fpirit  of  darknefs,  and  not  of  light. 

When  perfons  have  their  affections  raifed  after  this  msnner, 
thofe  affections  are  really  not  raifed  by  the  word  of  God  ;  the 
fcripture  is  not  the  foundation  of  them  ;  it  is  not  any  thing 
contained  in  thofe  fcriptures  which  come  to  their  minds,  that 
raife  their  affeclions ;  but  truly  that  effeO,  viz.  the  ftrange 
manner  of  the  word's  being  fuggcfted  to  their  rrind?,  and  a 
proportion  from  thence  taken  up  by  them,  which  indeed  is 
not  contained  in  that  fcripture,  nor  any  other ;  as  that  his  fins 
are  forgiven  him,  or  that  it  is  the  Father's  good  pleafure  to 
give  him  in  particular  the  kingdom,  or  the  like.  There  are 
propofitions  to  be  found  in  the  Bible,  declaring  that  perfons 
of  fuch  and  fuch  qualifications  are  forgiven  and  beloved  of  God  : 
but  there  are  no  propofitions  to  be  found  in  the  Bible  declar 
ing  that  fuch  and  fuch  particular  perfons,  independent  on  any 
previous  knowlege  of  any  qualifications,  are  forgiven  and  be 
loved  of  God  :  and  therefore,  when  any  perfon  is  comforted, 
and  affected  by  any  fuch  propofition,  it  is  by  another  word, 
a  word  newly  coined,  and  not  any  word  of  God  contained  in 
the  Bible.f  And  thus  many  perfons  are  vainly  affeclcJ  and 
deluded. 

Again, 

•f  "  Some  Chriflians  have  retted  with  a  work  without  Chn.ft, 
which  is  abominable  :  hut  after  a  man  is  in  Chrift,  not  to  i'jd<p  by 
the  work,  isiirftnotto  jur'ge  from  a  word.  For  though  there  is  a 
word,  which  may  gi^'e  a  man  a  dependence  on  Chriit,  without  feeling 
any  work,  nav  \vhcn  he  feels  none,  as  abfclute  prornifh  ;  yet  r.o 

\vc,-d 


OF    GRACIOUS    AFFECTIONS.        2-3 

Again,  it  plainly  appears  from  what  has  been  demonih'ated, 
tii at  no  revelation  of  'ficfet  faEls  by  immediattd  fuggfjiiwi,  is 
any  thine  fpi  ritual  and  divine,  in  that  fenfe  wherein  -'Tucic;^ 

J   n  I  •  r  ° 

enecls  and  operations  are  lo. 

By  f'crtt  fa&s>  I  mean   things   that   have  been  done,  or  are 
come  to  pafs,  or  (hall  hereafter  come  to  pafs,  which  die  fectct 
in  that  fenfe    that   they   do  not  appear    to  the  fenfcs,  nor  tne 
known  by  any  argumentation,  or  any  evidence  to  reafon,  nur 
any  oilier  way,  but  only  by   that  revelation  by  immediate  iW- 
j^eftion  of  the  ideas  of  them  to  the  .mind.     Thus  for  iuiiduce, 
if  it  fhould  be  revealed  to  me,  that  the  next  year  this  land  would 
be  invaded  by  a  fleet trom  France,  or  that  fuch  and  fuch  perfpns 
would  then  be  con  verted,  or  that  I  rny  felf  fhould  then  be  converted; 
not  by  enabling  me  to  argueout  thefeevents  fromanythin'rwhich 
nowappears  inprovidence;  but  immediately  fuggeilin^  and  bear- 
inginupon  mymind,in  an  extraordinary  manner,  the  apprehend- 
on  or  ideas  of  thefe  facls,  with  aflrong  fuggefiion  or  impreflicii 
on  my  mind,  that  I  had  no  hand  in  my  felf,  that  thefe  things  would 
come  to  pafs  :  or  if  it  mould  be  revealed  to  me,  that  this  day 
there  is  a  battle  fought  between    the  armies  of  fuch    and  fuch 
powers  in  Europe  ;   or  that  fuch  a  prince  in  Europe   wus  this 
day  converted,  or  is  now  in  a  converted   Hate,  having    been 
converted  formerly,  or  that  one  of  my  nc  ghbours  is  convert 
ed,    or  that  I  my  felf  am  converted  ;   not  by   having  any  oilier 
evidence  of  any  of  thefe  facls,  from  whence  I  ar>rue  them,  but 
an  immediate  extraordinary  fuggefiion  or  excitation    of  thefe 
ideas,  and  a  ftrong  impreflion  of  them  upon  my   mind  :   this  is 
a  revelation  offecret  facls  by  immediate  fuggeftjon,  as   much 
as  if  the  facls  were  future  ;   for  the  facls  being  pail,  prefent,  or 
future,  alters  not  the  cafe,   as  long  as  they  are  fe;ret  and  hid 
den  from  my  fenfes  and   reafon,  and    not   fpo!;en  of   in  fcrip- 
ture,  nor  known  by  me  any  other  way  than  by  immediate  ftt?- 
gfftion.     If  I   have  it  revealed    to  me,  that  fuch  a   revolution 
is  come  to  pafs  this  day  in  the  Ottoman  empire,  it  is  ihe  very 

fame 

vvord  giving  ajfiirance,  but  that  which  is  made  to  fome  work,  He 
*ba?$elu«vrth,orisfooriii/piritt  &c.  until  that  work  is  feen,  has  no 
a.Turance  from  that  promife."  Skrfiard's  Parable  of  ihe  ten  <virvin< 
Part  I.  P.  86. 

"  If  God  ihould  tell  a  faint  that  he  has  grace,  ht   might  know 

it  by  believing  the  word  of  God  :  but  it  is  twt  in  thin-way  th.tt  ^Ovil-/ 

men  do  know  th.it  thr-y  have  grace  ;  it  is  net  rcvcii!-:d  in  the  wc.rd, 

•   «nl  the  Spirit  of  God  doth  net  teftifv  it   to  particular   perfri,  '* 

St^rj'sNaturtiiffamtGonv'frSm.   r.  HA.   Re. 


$54  THE     FIRST     SIGN  Part  IIL 

fame  fort  of  revelation,  as  if  it  were  revealed  to  me  that  fuch 
a  revolution  would  come  to  pafs  there  this  day  come  twelve 
months;  becaufe,  though  one  is  prefent  and  the  other  future, 
yet  both  are  equally  hidden  from  me,  any  other  way  than  by 
immediate  revelation.  When  Samuel  told  Saul  that  the  afles 
which  he  went  to  feek  were  found,  and  that  his  father  had  left 
caring  for  the  aifes  and  forrowed  for  him  ;  this  was  by  the  fame 
kind  of  revelation,  as  that  by  which  he  told  Saul,  that  in  the 
plain  of  Tabor,  there  mould  meet  him  three  men  going  up  to 
God  to  Bethel,  (i  Sam.  x.  2,3.)  though  one  of  thefe  things  was 
future,  and  the  other  was  not.  So  when  Elifha  told  the  king 
of  Ifrael  the  words  that  the  king  of  Syria  fpake  in  his  bed 
chamber,  it  was  by  the  fame  kind  of  revelation  with  that  by 
which  he  foretold  many  things  to  come. 

It  is  evident  that  this  revelation  of  fecret  facls  by  immediate 
fuggeftion,  has  nothing  of  the  nature  of  a  fpiritual  and  divine 
operation,  in  the  fenfe  fore-mentioned ;  there  is  nothing  at 
all  in  the  nature  of  the  perceptions  or  ideas  themfelves,  which 
are  excited  in  the  mind,  that  is  divinely  excellent,  and  fo,  far 
above  all  the  ideas  of  natural  men  ;  though  the  mariner  of  ex 
citing  the  ideas  be  extraordinary.  In  thofe  things  which  are 
fpiritual,  as  has  been  (hown,  not  only  the  manner  of  producing 
the  effeB,  but  the  effeEt  wrought  is  divine,  and  fo  vallly  above 
all  that  can  be  in  an  unfanciified  mind.  Now  fimply  the  hav 
ing  an  idea  of  facls,  fetting  afide  the  manner  of  producing  thofe 
ideas,  is  nothing  beyond  what  the  minds  of  wicked  men  are 
fufceptible  of,  without  any  goodnefs  in  them  ;  and  they  all, 
either  have  or  will  have,  the  knowlege  of  the  truth  ol  the 
greater!  and  moft  important  facls,  that  have  been,  are,  or  ihall 
be. 

And  as  to  the  extraordinary  manner  of  producing  the  ideas 
or  perception  of  facls,  even  by  immediate  {ugyeftion,  there  is 
nothing  in  it,  but  what  the  minds  of  natural  men,  while  they 
are  yet  natural  men,  are  capable  of  ;  as  is  manifeft  in  Balaam, 
and  others  fpoken  of  in  the  fcripture.  And  therefore  it  ap 
pears  that  there  is  nothing  appertaining  to  this  immediate  fug 
geftion  of  fecret  facls  that  is  fpiritual,  in  the  fenfe  in  which  it 
has  been  proved  that  gracious  operations  are  fo.  If  there  be 
nothing  ;n  the  ideas  themfelves,  which  is  holy  and  divine,  and 
fo  nothing  but  what  may  be  in  a  mind  not  fanctified,  then  God 
can  put  them  into  the  mind  by  immediate  power,  without  fanc- 
tifying  it.  As  there  is  nothing  in  the  idea  of  a  rainbow  itfelf, 

that 


OF    GRACIOUS   AFFECTIONS        23,5 

that  is  of  a  holy  and  divine  nature  ;  fo  that  there  is  nothing 
hinders  but  that  an  unfanclified  mind  may  receive  that  idea ; 
fo  God  if  he  pleafes,  and  when  he  pleaies,  immediately,  and 
in  an  extraordinary  manner,  may  excite  that  idea  in  anuniancti- 
fied  mind.  So  alfo,  as  the:e  is  nothing  in  the  idea  orhnowlege 
that  fuch  and  fuch  particular  perfons  are  forgiven  and  accepted 
of  God,  and  intitled  to  heaven,  but  what  unfanctified  minds 
may  have  and  will  have  concerning  many  at  the  day  of  judg 
ment  ;  fo  God  can  if  he  pleafes,  extraordinarily  and  immedi 
ately  fuggeft  this  to,  and  imprefs  it  upon  an  unfanctified  mind 
now  :  there  is  no  principle  wanting  in  an  unfanclified  miml, 
to  make  it  capable  of  fuch  a  fuggeftion  or  irnpreffion  ;  nor  h 
there  any  thing  in  them  to  exclude,  or  necellarily  to  prevent 
fuch  a  fuggeftion. 

And  if  thefe  fuggeftions  of  fecret  facls  be  attended  with 
texts  of fcripture,  immediately  arid  extraordinarily  brought  to 
mind,  about  fome  other  facls  that  feern  in  fome  refpecls  fimi- 
lar,  that  does  not  make  the  operation  to  be  of  a  fpiritual  and 
divine  nature.  For  that  fuggeftion  of  words  of  fcripture  is  no 
more  divine,  than  the  fuggeftion  of  the  facls  themfelves  ;  as 
has  been  juft  now  demonftrated:  and  two  effefts  together, 
which  are  neither  of  them  fpiritual,  cannot  make  up  one  com 
plex  effecl,  that  is  fpiritual. 

Hence  it  follows,  from  what  has  been  already  mown,  and 
often  repeated,  that  thofe  affections  which  are  properly  found 
ed  on  fuch  immediate  fuggeftions,  or  fuppofcd  fuggeftions,  of 
fecret  facls,  are  not  gracious  affections.  Not  but  that  it  is  pof- 
fible  that  fuch  fuggeftions  may  be  the  occa/ion,  or  accidental  cauft 
of  gracious  affections  ;  for  fo  may  a  rniftake  and  delufion  ;  but 
it  is  never  properly  \\iQfoundation  of  gracious  affeclions  :  fox" 
gracious  affeclions,  as  has  been  fhewn,  are  all  the  effeftsof  an 
influence  and  operation  which  is  fpiritual,  fupernatural,  and 
divine.  But  there  are  many  affeftioris,  and  high  affections, 
which  fome  have,  that  have  fuch  kind  of  fuggeftions  or  reve 
lations  for  their  very  foundation  :  they  look  upon  thefe  as 
fpiritual  difcoveries  ;  which  is  a  grofs  delufion  ;  and  this  delu 
fion  is  truly  the  fpring  whence  their  affeclions  flow. 

Here  it  may  be  proper  to  obferve,  that  it  is  exceeding  manifeil 
from  what  has  been  faid,  that  what  many  perfons  call  the  wit- 
nefs  of  the  Spirit,  that  they  are  the  children  of  God,  has  no 
thing  in  it  fpiritual  and  divine ;  and  confequently  that  the  af 
feclions  built  upon  it,  are  vain  and  delufive.  That  which  ma 

ny 


256  THE     FIRST    SIGN  Part  III. 

ny  call  the  witnefsof  the  Spirit,  is  no  other  than  an  immediate 
fuggeftion  and  irnprejfficn  of  that  fa£r,  otheruife  fecret,  that 
they  are  converted,  or  made  the  chilchen  of  God,  and  fo  that 
their  fins  are  pardoned,  and  that  God  has  given  them  a  title  to 
heaven.  This  kind  of  kriowlege,  viz.  knowing  that  a  certain 
peribn  is  converted,  and  delivered  from  hell,  and  imitled  to 
heaven,  is  no  divine  fort  of  knowlege  in  itfelf.  This  fort  of 
fat:},  is  not  that  which  requires  no  higher  or  more  divine  kind 
of  fuggeftion,  in  order  to  imprefs  it  on  the  mind,  than  any 
oilier  facl  which  Balaam  had  impreiTcd  on  his  mind.  It  re 
quires  no  higher  fort  of  idea  or  fenfation,  for  a  man  to  have 
theapprehenfion  of  his  own  conveifion  imprelfed  upon  him,  than 
t  o  have  the  app  rehen  (ion  of  his  neighbor  'scon  ver  (ion,  in  like  man 
ner,  imprefied  :  br.t  God,  if  he  pleafed,  might  imprefstheknow- 
loge  of-this  facl:,  that  he  had  forgiven  his  neighbor's  fins,  and 
given  him  a  title  to  heaven,  as  well  as  any  other  facl,  without 
any  communication  of  his  holinefs :  the  excellency  and  im 
portance  of  the  fa  ft,  does  not  at  all  hinder  a  natural  man's 
mind  being  fufceptible  of  an  immediate  fuggeftion  and  imprei- 
fion  of  it.  Balaam  had  as  excellent,  and  important,  arid  glori 
ous  facls  as  this,  immediately  impreffed  on  his  mind,  without 
any  gracious  influence;  as  particularly,  the  coming  of  Chriif, 
and  his  letting  up  his  glorious  kingdom,  and  the  blefTednefs  of 
the  fpiritual  Ifrael  in  his  peculiar  favor,  and  their  happinefs 
living  and  dying.  Yea,  Abimeleck  king  of  the  Philiftines,  had 
God's  fpecial  fovor  to  a  particular  perfon,  even  Abraham  re 
vealed  to  him,  Gen.  xx.  6,  7.  So  it  feems  that  he  revealed  to 
Laban  his  fpecial  favor  to  Jacob,  fee  Gen.  xxxi.s^.and  Pfal.cv. 
1,5.  And  if  a  truly  good  man  fhould  have  an  immediate  revt- 
laiio:i  or  fuggeflion  from  God,  after  the  like  manner,  con 
cerning  his  favor  to  his  neighbor,  or  hirnfelf  ;  it  would 
be  no  higher  kind  of  influence ;  it  would  be  no  more  than 
a  common  fort  of  influence  of  God's  Spirit;  as  the  gift  of 
prophecy,  and  all  revelation  by  immediate  fuggeftion  is ;  fee 
i  Cor.  xiii.  2.  And  though  it  be  true,  that  it  is  not  pofli- 
bic  that  a  natural  man  fhould  have  that  individual  fuggef 
tion  from  the  Spirit  of  God,  that  he  is  converted,  becaufe  it  is 
not  true ;  yet  that  does  not  arife  from  the  nature  ot  the  influ 
ence,  or  becaufe  that  kind  of  influence  which  fuggefts  fuch  CK- 
c^llent  fails,  is  too  high  for  him  to  be  the  fubjecl  of;  but  pure 
ly  from  the  uefeft  of  a  faft  to  be  revealed.  The  influence 
which  immediately  fugged s  this  fa£r,  when  it  is  true,  is  of  no 

different 


OF    GRACIOUS    AFFECTIONS*        2^7 

different  kind  from  that  which  immediately  fuggefts  other  true 
facts :  and  fo  the  kind  and  nature  of  the  influence,  is  not  above 
what  is  common  to  natural  men,  with  good  men. 

But  this  is  a  mean  ignoble  notion  of  the  witnefs  of  the  Spi 
rit  of  God  given  to  his  dear  children,  to  fuppofe  that  there  is 
nothing  in  the  kind  and  nature  of  that  influence  of  theSpiritof 
God,  in  imparting  this  high  and  glorious  benefit,  but  what  is 
common  to  natural  men,  or  which  men  are  capable  of,  and  be 
in  the  mean  time  altogether  unfan£tified,  and  the  children  of 
hell ;  and  that  therefore  the  benefit  or  gift  itfelf  has  nothing  of 
the  holy  nature  of  the  Spirit  of  God  in  it,  nothing  of  a  vital 
communication  of  that  Spirit.  This  notion  greatly  debafes  that 
high  and  moft  exalted  kind  of  influence  and  operation  of  the 
Spirit,  which  there  is  in  the  true  witnels  of  the  Spiritt.  That 
which  is  called  the  luitnefs  of  t fie  Spirit,  Rom.  viii,  is  elfewhere 
in  the  New  Teftament  called  the  feat  of  the.  Spirit,  2  Cor»  i.  22* 
Eph.  i.  13.  and  iv.  13.  alluding  to  the  feal  of  princes,  annexed 
•Jo  the  inftrtiment,  by  which  they  advanced  any  of  their  fubj efts 
to  fome  high  honor  and  dignity,  or  peculiar  privilege  in  the 
kingdom,  as  a  token  of  their  fpecial  favor.  Which  is  an  evi 
dence  that  the  influence  of  the  Spirit  of  the  Prince  of  princes, 
in  fealing  his  favorites,  is  far  from  being  of  a  common  kind; 

K  k  and 

•f  The  late  venerable  Stoddard  in  his  younger  time,  falling  in  with 
the  opinion  of  fome  others,  received  this  notion  of  the  witnefs  of  the 
Spirit,  by  way  of  immediate  fuggeftion  ;  but  in  the  latter  part  of  his 
life,  when  he  had  more  thoroughly  weighed  things,  and  had  more 
Experience,  he  entirely  rejected  it ;  as  appears  by  his  treatife  of  the 
.nature  of  faving  convernon,  P.  84.  "  The  Spirit  of  God  doth  not 
teltify  to  particular  perfons,  that  they  are  godly.  Some  think  that 
the  Spirit  of  God  doth  telHfy  it  to  fome  ;  and  they  ground  i  ton  Rom. 
viii.  1 6.  "The  Spirit  itfelf  bcareth  witnefs  with  our  fpirit,  that  we 
are  the  children  of  God/'  They  think  the  Spirit  reveals  it  by  giving 
;an  inward  tefdrnony  to  it ;  and  fome  godly  men  think  they  have  bad 
'experience  of  it ;  but  they  may  eafily  mutake  :  \vhen  the  fpirit  o'f  God 
xloth  eminently  ftir  up  a  fpirit  of  faith,  and  iheds  abroad  the  love  oi 
God  in  the  heart,  it  is  eafy  to  miftake  it  as  a  testimony.  And  that  is 


'Spirit  difcovers  the  ^race  of  God  in  ChriH,  and  thereby  draws  forth 
fpecial  ?_<ftin?;s  of  faith  and  love*  which  are  evidential;  but  it  doth 
not  work  in  way  of  teftimony.  If  God  does  but  help  us  to  receive 
'<he  revelations  in  thc^or.I.  we  i'hal}  have  comfort  enough  without 
nev,-  revelations." 


258  THE    FIRST    SIGN  Part  "III. 

and  that  there  is  no  effecl:  of  God's  Spirit  whatfoever,  which  is 
in  its  nature  more  divine;  nothing  more  holy,  peculiar,  inimi 
table  and  diftinguiming  of  divinity:  as  nothing  is  more  royal 
than  the  royal  feal ;  nothing  more  facred,  that  belongs  to  a 
prince,  and  more  peculiarly  denoting  what  belongs  to  him  ;  it 
being  the  very  end  and  defign  of  it,  to  be  the  moft  peculiar 
ilamp  and  confirmation  of  the  royal  authority,  and  great  note 
of  diftinfcHon,  whereby  that  which  proceeds  from  the  king,  or 
belongs  to  him,  may  be  known  from  every  thing  elfe.  And 
therefore  undoubtedly  the  feal  of  the  great  King  of  heaven  arid 
earth  inftamped  on  the  heart,  is  fome thing  high  and  holy  in  its 
own  nature,  foine  excellent  communication  from  the  infinite 
fountain  of  divine  beauty  and  glory ;  and  not  merely  a  making 
known  a  fecret  facl:  by  revelation  or  fuggeftion  ;  which  is  a  fort 
of  influence  of  the  Spirit  of  God,  that  the  children  of  the  devil 
have  often  been  the  fubjefts  of.  The  feal  of  the  Spirit  is  a  kind 
of  effecl  of  the  Spirit  of  God  on  the  heart,  which  natural  men, 
\vhile  fuch,  are  fo  far  from  a  capacity  of  being  the  fubjeBs  of, 
that  they  can  have  no  manner  of  notion  or  idea  of  it;  agree 
able  to  Rev.  ii.  17.  "To  him  that  overcometh  will  I  give  to 
"  eat  of  the  hidden  manna,  and  I  will  give  him  a  white  ftone, 
"  and  in  the  ftone  a  new  name  written,  which  no  man  know- 
"-  eth,  faving  he  that  receiveth  it."  There  is  all  reafon  to 
fuppofe  that  what  is  here  fpoken  of,  is  the  fame  mark',  evidence, 
or  bleiled  token  of  fpecial  favor,  which  is  elfewhere  called  the 
Jial  of  the.  Spirit. 

What  has  mi  fled  many  in  their  notion  of  that  influence  of 
the  Spirit  of  God  we  are  fpeaking  of,  is  the  word  WITNESS, 
its  being  called  the  witnefs  of  the  Spirit.  Hence  they  have  ta 
ken  it,  not  to  be  any  effetl  or  work  of  the  Spirit  upon  the  heart, 
giving  evidence,  from  whence  men  may  argue  that  they  are  the 
children  of  God  ;  but  an  inward  immediate  fuggeftion,  as  though 
God  inwardly  fpoke  to  the  man,  and  teftified  to  him,  and  told 
him  that  he  was  his  child,  by  a  kind  of  a  fecret  voice,  or  im- 
preflion  :  notobferving  the  manner  in  which  the  word  witnefs, 
or  tejlimony,  is  often  ufed  in  the  New  Teftament ;  where  fuch 
terms  often  fignify,  not  only  a  mere  declaring  and  aliening  a 
thing  to  be  true,  but  holding  forth  evidence  from  whence  a  thing 
may  be  argued  and  proved  to  be  true.  Thus,  Heb.  ii.  4. 
God  is  faid  to  "  bear  witnefs,  with  figns  and  wonders,  and  di- 
"  vers  miracles,  and  gifts  of  the  Holy  Ghoft."  Now  thefe  mi 
racles,  here  fpoken  of,  are  called  God's  witnefs,  not  becaufc 

.  they 


OF    GRACIOUS    AFFECTIONS        259 

they  are  of  the  nature  of  aflertions,  but  evidences  and  proofs. 
So  Ac'is  xiv.  3.  "  Long  time  therefore  abode  they  fpeaking  bold- 
"  ly  in  the  Lord,  which  gave  teiiitnony  unto  the  word  of  his 
'*  grace,  and  granted  figns  and  wonders  to  be  done  by  their 
"  hands."  And  John  v.  36.  "  But  I  have  greater  witnefs  than 
11  that  of  John:  for  the  works  which  the  Father  hath  given 
"  me  to  finiih,  the  fame  works  that  I  do,  bear  witnefs  of  me, 
"  that  the  Father  hath  fent  me.  Again,  chap.  x.  25.  "  The 
"  works  that  I  do  in  my  Father's  name,  they  bear  witnefs  of 
"  me."  So  the  water  and  the  blood  are  faid  to  bear  witnefs, 
i  John  v.  8.  not  that  they  fpake  or  afferted  anything,  but  they 
were  proofs  and  evidences.  So  God's  works  of  providence, 
in  the  rain  and  fruitful  feafons,  are  fpoken  of  as  witneffes  of 
God's  being  and  goodnefs,  i.  e.  they  were  evidences  of  thefe 
things.  And  when  the  fcriptures  fpeaks  of  thejealof  the  Spi 
rit,  it  is  an  expreflion  which  properly  denotes,  not  an  immedi 
ate  voice  or  fuggeftion,  but  fome  work  or  efiecl  of  the  Spirit, 
that  is  left  as  a  divine  mark  upon  the  foul,  to  be  an  evidence, 
by  which  God's  children  might  be  known.  The  feals  of  prin 
ces  were  the  diftinguifliing  marks  of  princes  :  and  thus  God's 
feal  is  fpoken  of  as  God's  mark,  Rev.^vii.  3.  "  Hurt  not  the 
"  earth,  neither  the  fea,  nor  the  trees',  till  we  have  fealed  the 
"  fervants  of  our  God  in  their  foreheads ;"  together  with Ezek. 
ix.  4.  "  Set  a  mark  upon  the  foreheads  of  the  men  that  figh, 
"  and  that  cry  for  all  the  abominations  that  are  done  in  the 
"  midft  thereof."  When  God  fets  his  feal  on  a  man's  heart 
by  his  Spirit,  there  is  fome  holy  ftamp,  fome  image  impreffed 
and  left  upon  the  heart  by  the  Spirit,  as  by  the  feal  upon  the 
wax.  And  this  holy  ilamp,  or  impieffed  image,  exhibiting 
clear  evidence  to  the  confcience,  that  the  fwbjeft  of  it  is  the 
child  of  God,  is  the  very  thing  which  in  fcripture  is  called  the 
ftal  of  the  Spirit ,  and  the  witnefs,  or  evidence  of  the  Spirit. 
And  this  image  inftamped  by  the  Spirit  on  God's  childrens 
hearts,  is  his  own  image:  that  is  the  evidence  by  which  they 
are  known  to  be  God's  children,  that  they  have  the  image  of 
their  Father  damped  upon  their  hearts  by  the  Spirit  of  adoption. 
Seals  anciently  had  engraven  on  them  two  things,  viz.  the 
image,  and  the  name  of  the  perfon  whofe  feal  it  was.  There 
fore  when  Chrift  fays  to  his  fpoufe,  Cant.  viii.  6.  "  Set  me  as 
"  a  feal  upon  thine  heart,  as  a  feal  upon  thine  arm ;"  it  is  as 
much  as  to  fay,  let  my  name  and  image  remain  imprefled  there. 
The  feals  of  princes  were  wont  to  bear  their  image;  fo  that 

what 


260  THE    FIRST    SIGN  Part  111. 

what  they  fet  their  feal  and  royal  mark  upon,  had  their  imago 
left  on  it.  It  was  the  manner  of  princes  of  old  to  have  their 
image  engraven  on  their  jewels  and  precious  ftones  ;  and  the 
image  of  Auguftus  engraven  on  a  precious  ftone,  \vas  ufed  as 
the  feal  of  the  Roman  emperors,  in  Chrift's  and  the  apoflles 
times*.  And  the  faints  are  the  jewels  of  Jefiss  Chrift,  the 
great  Potentate,  who  has  the  poneflion  of  the  empire  of  the 
univerfe  :  and  thefe  jewels  have  his  image  inilampedupon  their, 
by  his  royal  fignet,  which  is  the  Holy  Spirit.  And  this  is  un 
doubtedly  what  the  fcripture  means  by  the  feal  of  the  Spirit  ; 
efpecially  when  it  is  inftamped  in  fo  fair  and  clear  a  manner, 
as  to  be  plain  to  the  eye  of  confcience  ;  which  is  what  the 
fcripture  calls  our.  f pint.  This  is  truly  an  affeft  that  is  fpiri- 
tuat,  fupernatural  and  divine.  This  is  in  itfelf  of  a  holy  na 
ture,  being  a  communication  of  the  divine  nature  and  beauty. 
That  kind  of  influence  of  the  Spiiit  which  gives  and  leaves 
this  ftamp  upon  the  heart,  is  fuch  that  no  natural  man  can, 
be  the  fubjecl  of  any  thing  of  the  like  nature  with  it.  This  is 
the  higher!  fort  of  witnefs  of  the  Spirit,  which  it  is  poflible  the 
foul  mould  be  the  fubjeft  of:  if  there  were  any  fuch  thing 
as  a  witnefs  of  the  Spirit  by  immediate  fuggeftion  or  revela 
tion,  this  would  be  vaflly  more  noble  and  excellent,  and  as; 
much  above  it  as  the  heaven  is  above  the  earth.  This  the  devil 
cannot  imitate  :  as  to  an  inward  fuggeftion  of  the  Spirit  of 
Ood,  by  a  kind  of  fecret  voice  fpeaking,  and  immediately  af* 
ierting  and  revealing  a  fa£t,  he  can  do  that  which  is  3  thou- 
land  times  fb  like  to  this,  as  he  can  to  that  holy  and  divine  effec}, 
or  work  of  the  Spirit  of  God,  which  has  been  now  fpokcn 
eft. 

Another 

*  See  Chambers *s  diftionary,  under  the  word  ENGRAVING. 

+  Mr.  Shepard  is  abundant  in  militating  againft  the  notion  of  mcns 
knowing  their  good  eftate  by  an  immediate  witnefs  of  the  Spirit, 
without  judging  by  any  efreftor  work  of  the  Spirit  wrought  on  the 
heart,  as  an  evidence  and  proof  that  perfcns  are  the  children  of  God. 
Parab.  P.  I.  p.  134.  "  KnvwingyaureleftwuofGod,  How  fo  ?  ^  Im 
mediately  ?  Some  divines  think 'angels  fee  it  riot  fo,  and  that  it  is  pe 
culiar  to  God  fo  to  do  ;  bat  mediately  ;  for  our  word  came  in  fewer, 
find  in  n.uch  rjfuraxcc >  to  make  you  enlarged  for  God,  to  turn  you 
from  idols  unto  God,  S3c — ."  Again  in  the  fame  page,  "  It  is  hea 
ven  to  cleave  to  him  in  every  command ;  it  is  death  to  depart  from 
any  command.  Hereby  I.KG-M  we  ikat  >we  are  in  kim.  If  it  were  pof- 
fible  to  afk  of  the  angels,  how  they  know  they  are  not  devils,  they 

-"*  would 


OF     GRACIOUS     A  F  F   E  C  T  I  O  N  S.  26  i 

Another  thing  which  is  a  full  proof  (hat  the  Tea]  of  tlie  Spirit 
its  no  reveLmon  of  any  fa£tby  immediate  fnirgt-1-on,  but  is  grace 
iiie-f  in  the  foul,  is,  that  the  /cat  of  tkt  Spirit  is  cancel  ihe  far- 
ncj^  of  the  Spirit,  in  the  fcripture.  It  is  vci  v  plain,  that  the 
fe;il  of  the  Spirit  is  the  I'd  me  thing  with  the  earneii  of  the  Spirit, 
by  2  Cor.  i.  22.  "  Who  hath  aifo  k:ak:d  i;s,  and  given  the 
"  earneii  of  the  Spirit  in  our  hearts."  And  Eph.  i.  13,  14. 
"  In  whom,  after  thjt  ye  believed,  ye  were  iealed  wiih  that 
"  holy  Spirit  of  promife,  which  is  the  eariiefl  of  our  inherit- 

"  ance, 

would  anfwer  the  Lord's  will  is  ours.  So  here,  how  do  ycu  know 
you  have  net  the  nature  of  devils,  and  fo  in  a  ftate  of  devils,  bound 
there  until  the  judgment  of  the  great  day  ?  Becaufe  God  hath  c  >-;t!  •-.>  - 
cd  our  vile  natures,  and  made  our  wills  like  unto  his  glorious  will.'* 
And  p.  135.  ««  The  major  is  the  word,  the  minor  experience,'  and  the 
rtnclufok  the  Lord's  Spirit's  work,  quickening  your  fpirits  to  it. 
Now,  fay  fome,  hew  do  you  know  this  ?  1  hus  ycu  may  be  rnifrak- 
en  :  fur  many  have  been  deceived  thus.  Grr.nt  that;  and  lhall  a 
child  not  take  bread  r.'hen  it  is  given  him,  though  dogs  fnatch  at  it  t" 
And  p.  13-7.  Jf  you  look  to  a  ipi:;t  witl  r-nt  a  work,  v/huil:  you  do 
feek  confolation,  you  cannot  avcid  the  <  word. 

You  fay  the  Spirit  has  fpoken  peace  tc  you  love  Chrift  ? 

I  look  not  to  that  ;  but  to  the  Spirit.  V.'r.y,  the  word  faith,  He  Wat 
Ivvcs  him  not.,  let  him  be  Anathema*  So,  is  the  league  between  your 
fins  and  your  fouls  broken  ?  Anf.  I  look  not  to  that.  Why,  John 
faith,  He  that  ccmmitteibjin  is  of  the  de<vil.  Are  you  new  creatures  ? 
that.  Why,  the  word  faith,  vtilefsjcu  bebGrsiarain,  you 


I  look  not  to 

cannot  enter  into  the  kin-dom  of  God."  Fags  176,  177.  "  A  man 
faith,_I  have  Chriit  ;  and  fo  have  not  they.  I  afk,  where  is  the  Spi 
rit  ?  You  have  the  deed  :  where  is  the  foil?  You  have  tl;e  tcflatvor  ; 
where  is  the  executor?  The  Spirit  in  you  ?  Yes,  I  have  it  ;  it  has 
witnefied  Chrift  is  mine.  Anf.  It  has  witnefie:-  ;  but  what  has  it 
wrought  ?  where  is  the  power  of  his  death,  killing  thy  lulls  ?  where 
i;>  the  life  of  thefpirit  \n  Jefus  in  you  ?  where  is  the  oil  in  your  vefTe!  ? 
Truly  I  look  for  the  Bridegroom  ;  but  I  regard  not  that  :  neither  are 
others  to  regard  it,  in  way  of  evidence.  Then  I  fay,  the  chief  evi 
dence  is  deftroyed  in.  t!-.e  churches.  I  have  known  many  that  have  had 
affurances  ;  yet  never  faw  them  prove  right,  until  it  witneiTed  this  was 
here.  What  mould  be  the  caufes  of  this,  and  that  men  ihoul«5. 
bluftcrs  in  the  churches  bscaufe  of  th*.1?,  as  though  it  wris  building  on 
works?  In  feveral  men  they  are  feveral.  i.  An  apfnef$  to  out-run  tin? 
truth,  and  to  fall  from  one  extreme  to  another.—  2.  The  apoL 
eminent  pro&flors,  who  have  been  deceived  in  their  evidencing  thus, 
—  3.  Corrupt  experience.  —  4.  A  heart  that  never  f'eic  tl'e  bk; 
andbondageof  fin,  as  thegreateft  eviL"  P"ge  215,  21.6.  '*  The 

peac:, 


262  THE    FIRST    SIGN  Part  III. 

"  ance,  until  the  redemption  of  the  purchafed  poffeffion,  unto 
'*  the  praife  of  his  glory."4  Now  the  earneft  i%part  of  the 
money  agreed  for,  given  in  hand,  as  a  token  of  the  whole,  to 
be  paid  in  due  time  ;  a  part  of  the  promifed  inheritance,  grant 
ed  now,  in  token  of  full  pofleflion  of  thewhole  hereafter.  But 
furely  that  kind  of  communication  of  the  Spirit  of  God,  which 
is  of  the  nature  of  eternal  glory,  is  the  higbell  and  moft.  excel 
lent  kind  of  communication,  fomething  that  is  in  its  own  na 
ture  fpiritual,  holy,  arid  divine,  and  far  from  any  thing  that  is 

common  ; 

peace,  andjoy,  and  aflfurance  ofthat  glory,  which  eye  never  faw,  in  the 
i'uints,  it  is  from  the  witnefs  of  the  Spirit  of  glory  ;  not  only  becaufe 
that  God  is  their  God,  but  becaufe  they  are  his  people.  It  is  I  fay 
from  the  witnefs  of  God  in  his  word  ;  not  from  themfelves,  nor  from 
man  only,  that  they  approve  me;  nor  from  dreams,  and  diabolical 
breathings  ;  but  from  the  Spirit  of  God ;  he  brings  tidings  of  it ;  and 
from  Arch  a  fpirit  (that  you  may  know  it)  that  not  only  mews  you 
God  is  your  God,  and  fo  you  rejoice  becaufe  of  this ;  for  thus  it  is 
\,  ith  many  a  carnal  heart,  and  he  hath  peace,  being  in  horror,  from 
this,  tbe  Lord  lo-ves  me;  but  he  makes  you  to  rejoice,  becaufe  you 
are  the  Lord's  people,  becaufe  he  hath  changed  your  hearts  :  now  the 
peace  is  found,  and  joy  is  right  :  and  here  I  would  try  the  peace  of 
any  man.'*  Part  II.  p.  168,  169.  "  All -the  heirs  of  the  promifes, 
as  heirs  that  have  legacies  left  them,  they  go  to  the  will  of  the  de- 
ceafed  father;  and  that  comforts,  that  they  hold  to,  that  is  fure; 
fuch  an  one  mall  have  it,  if  his  name  be  there.  But  if  one  mall  fay, 
fbch  a  one  hath  promifed  me  fuch  lands  :  Is  it  in  his  will  ?  No ;  but 
fmce  he  died,  as  I  was  taking  a  pipe,  he  came  to  rne  :  Oh  be  not 
deceived  !" 

Again,  in  his  Sound  Believer,  there  is  a  long  difcourfe  of  fancli- 
ficrition  as  the  chief  evidence  of  juftification,  from  p.  221,  for 
many  pages  following  ;  I  mall  tranfcribe  but  a  very  fmall  part  of  it. 
"  Tell  me,  how  you  will  know  that  you  are  juftified.  You  will  fay, 
by  the  teftimony  of  the  Spirit.  And  cannot  the  fame  Spirit  mine 
upon  your  graces,  and  witnefs  that  you  are  fanclified,  as  well  ? 
i  John  iv.  13,  24.  i  Cor.  ii.  12.  Can  the  Spirit  make  the  one  clear 
to  you,  and  not  the  other  ?  Oh  beloved,  it  is  a  fid  thing,  to  hear 
iuch  queftions,  and  fuch  cold  anfwers  alfo,  that  fanftilkationpofiibly 
may  be  an  evidence.  May  be  !  Is  it  not  certain  ?  Afiuredly  to  deny 
it,  is  as  bad  as  to  affirm  that  God's  own  promifes  of  favor  are  not 
true  evidences  thereof,  and  confequently  that  they  are  lies  and  un 
truths." 

Mr.  Flavel  alfo  much  oppofes  this  notion  of  the  witnefs  cf  the  Spi 
rit  by  immediate  revelation.  Sacramental 'meditations,  med.  4.  fpeaking 

of 


OF    GRACIOUS   AFFECTIONS.      263 

common  ;  and  therefore  high  above  any  thing  of  the  nature  ok 
inf')iration,  or  revelation  or  hidden  fafts  by  fuggeftion  of  the 
Soirit  of  God,  which  many  natural  men  have  had.  What  is 
the  earned  and  beginning  of  glory,  but  grace  itfelf,  efpecially 
in  the  more  lively  and  clear  exercifes  of  it  ?  It  is  not  prophecy, 
nor  tongues,  nor  knowledge,  but  that  more  excellent  divine 
thing,  charity  that  never  failtth,  which  is  a  prelibation  and 
beginning  of  the  light,  fweetnefs,  and  bleffednefs  of  heaven, 
that  world  of  love  or  charity.  It  is  grace  that  is  the  feed  of 
glory,  and  dawning  of  glory  in  the  hear*,  and  therefore  it  is 

grace 

of  the  fealing  of  the  Spirit,  he  fays,  "  In  fealing  the  believer,  he 
doth  not  make  ufe  of  an  audible  voice,  nor  the  mimftry  of  angels, 
nor  immediate  and  extraordinary  revelations ;  but  he  makes  ufe  of  his 
own  graces,  implanted  in  our  hearts,  and  his  own  promifes,  written 
in  the  fcripture  :  and  in  this  method,  he  ufually  brings  the  doubting 
trembling  heart  of  a  believer  to  reft  and  comfort."  Again,  ibid. 
<f  Aflurance  is  produced  in  our  fouls  by  the  reflexive  ads  of  faith  : 
the  Spirit  helps  us  to  reflect  upon  what  hath  been  done  by  him  for 
merly  upon  our  hearts ;  hereby  <we  kno~jj  that  <~^e  know  him,  i  John 
ii.  3.  To  know  that  we  know,  is  a  reflex  aft.  Now  it  is  imppMi- 
ble  there  fhould  be  a  reflex,  before  there  hath  been  a  direft  aft.  No 
man  can  have  the  evidence  of  his  faith,  before  the  habit  is  infufed, 
and  the  vital  aft  performed.  The  objeft  matter,  to  which  the  Spirit 
feals,  is  his  own  fapftifying  operation."  Afterwards,  ibid,  he  fays, 
"  Immediate  ways  of  the  Spirit's  fealing  are  ceafed.  No  man  may 
now  expeft,  by  any  new  revelation,  or  fign  from  heaven,  by  any 
voice,  or  extraordinary  infpiraticn,  to  have  his  falvation  fealed  ;  but 
mult  expeft  that  mercy  in  God's  ordinary  way  and  method,  fearch- 
ing  the  fcriptures,  examining  our  own  hearts,  and  waiting  on  the 
Lord  in  prayer.  The  learned  Gerfon  gives  an  inftance  of  one  that 
had  been  long  upon  the  borders  of  defpair,  and  at  laft  fwectly  affured 
and  fettled  :  he  anfwered,  Non  ex  nova  aliqua  re  -vitiations  ;  not  by  any 
new  revelation,  but  by  fubjefting  my  underftanding  to,  and  compa 
ring  my  heart  with  the  written  \Vord.  And  Mr.  Roberts,  in  hi  siren- 
tife  of  the  covenants ,  fpeaks  of  another,  that  fo  vehemently  rant  d  af  • 
ter  the  fealings  and  afiurance  of  the  lore  of  God  to  his  foul,  tMt  for 
a  long  time  he  earnefcly  defired  fome  voice  from  heaven  ;  and  fore 
times,  walking  in  the  folitary  fields,  earneftlv  defired  feme  miracu 
lous  voice,  from  the  trees  or  ftones  there.  This  was  denied  him ; 
but  in  time,  a  better  was  afforded,  in  a  fcripturai  way."  Again,  *£/</. 
"  This  method  of  fealing,  is  beyond  all  other  methods  in  the  world. 
For  in  miraculous  voices  andinfpirations,  it  is  poffible  there  may  fu- 
leffe  falfuin,  be  found  fome  cheat,  or  impoftures  of  the  devil :  but  the 
Spirit's  witriefs  in  the  heart,  datable  to  the  revelation  i  the  fcrr  Mr' 
canaot  deceive  us." 


204  T  H  E     F   I  R  S  T     S  I  G  N  Part  III, 

grace  that  is  the  earned  of  the  future  inheritance.  What  is  it 
that  is  the  beginning  or  earneft  of  eternal  life  in  the  foul,  but 
fpi  ritual  life  ?  and  what  is  that  but  grace  ?  The  inheritance  that 
Chrift  has  purchafed  for  the  cleft,  is  the  Spirit  of  God  ;  nos 
in  any  extraordinary  gifts,  but  in  his  vital  indwelling  in  the 
heart,  exerting  and  communicating  himfelf  there,  in  his  own 
proper,  holy  or  divine  nature  :  and  this  is  the  fum  total  of  the 
inheritance  that  Chrilt  purchafed  for  the  ele6L  For  fo  are 
things  conflituted  in  the:affair  of  our  redemption,  that  the  Fa 
ther  provides  the  Saviotir,  or  purchafer,  and  the  purchafe  is 
made  of  him  ;  and  the  Son  is  the  purchafer  and  the  price  ;  and 
the  Holy  Spirit  is  the  great  bleiling  or  inheritance  purchafed, 
as  is  intimated  Gal.  iii.  13,  14.  and  hence  the  Spirit  is  often 
fpoken  of  as  the  fum  of  the  bleflings  pro  mi  fed  in  the  gofpel, 
Luke  xxiv.  49.  Acts  i.  4.  and  chap  ii.  38,  39.  Gal.  iii.  14. 
Eph.  i.  13.  This  inheritance  was  the  grand  legacy  which 
Chrift  left  his  difciples  and  church,  in  his  laft  will  and  reila- 
merit,  John,  chap.  xiv.  xv.  xvi.  This  is  the  fum  of  the  bleih'ngs 
of  eternal  life,  which  (hall  be  given  in  heaven.  (Compare 
John  vii.  37,  38,  39.  and  John  iv.  14.  with  Rev.  xxi.  6.  and 
xxii.  i,  17.)  It  is  through  the  vital  communications  and  in 
dwelling  oi  the  Spirit,  that  the  faints  have  all  their  light,  life, 
holinefs,  beauty,  and  joy  in  heaven  :  and  it  is  through  the  vi 
tal  communications  and  indwelling  of  the  fame  Spirit,  that  the 
iairits  have  all  light,  life,  holinefs,  beauty  and  comfort  on 
earth  ;  but  only  communicated  in  lefs  meafure.  And  this  vi 
tal  indwelling  of  the  Spirit  in  the  faints,  in  this  lefs  meafure 
and  final  1  beginning,  is  the  earneft.  of  the.  Spirit,  the  ear  tie  ft  of 
the  future  inheritance,  and  the  firjl.-jruits  of  the  Spirit,  as  the 
apdftle  calls  it,  Horn.  viii.  22.  where,  by  the  frft-fimts  of  the 
Spirit,  the  apoftle  undoubtedly  means  the  fame  vital  gracious 
principle,  that  he  (peaks  of  in  all  the  preceding  part  of  the 
chapter,  which  he  calls  Spirit,  and  fets  in  oppofnicn  to  flefh 
or  corruption.  Therefore  this  earneft  of  the  Spirit,  and  firfl- 
fruits  of  the  Spirit,  which  has  been  mown  to  be  the  fame  with 
the  feal  of  the  Spirit,  is  the  vital  gracious  lanclifying  commu 
nication  and  influence  of  the  Spirit,  and  not  any  immediate 
fuggeftion  or  revelation  of  facts,  by  the  Spirit  i. 

And 

i  "  After  a  man  is  in  Chrift,  not  to  judge  oy  the  work,  is  not  to 
•judge  by  the  Spirit.  For  the  apofilc  makes  the  earneil  of  the  Spirit 
IG  be  the  feal/  Now  earneft  it  part  of  the  money  bargained  for  ;  the 


begnnng 


OF    GRACIOUS   AFFECTIONS         265 

And  indeed  the  apoftle,  when  in  that  Rom.  viii.  16.  he 
fpeaks  of  the  Spirit's  bearing  witnefs  with  our  fpirit,  that  we 
are  the  children  of  God,  does  fufficieatly  explain  himfelf,  if  his 
words  were  but  attended  to.  What  is  here  expreifed,  is  con 
nected  with  the  two  preceding  vcrfes,  as  refulting  from  what 
the  apoftle  had  faid  there,  as  every  reader  may  fee.  The  three 
verfes  together  are  thus,  For  as  many  as  are.  led  by  the  Spirit  of 
God,  they  arc.  thefonsofGod  :  for  ye  have  not  received  the f pint 
of  bondage  again  to  fear  \  but  ye  have  received  the  Spirit  of  a~ 
doption,  whereby  we  ciyt  Abba,  Father  :  the  Spirit  itf elf  bear  etk 
witnefs  with  our /pints,  that  we  are  the  children  of  God.  Here, 
'what  the  apoftle  lays,  if  we  take  it  together,  plainly  mews,  that 
what  he  has  reipecl  to,  when  he  fpeaks  of  the  Spirit's  giving  us 
witnefs  or  evidence  that  we  are  God's  children,  is  his  dwelling 
in  us,  and  leading  us,  as  a  fpirit  of  adoption,  or  fpirit  of  a  child, 
difpofing  us  to  behave  towards  God  as  to  a  Father.  This  is  the 
witnefs  or  evidence  the  apoftle  fpeaks  of,  that  we  are  children* 
that  we  have  the  fpirit  of  children,  or  fpirit  of  adoption.  And 
r  what  is  that,  but  the  fpirit  of  love  ?  There  are  two  kinds  of  fpirits 
the  apoftle  fpeaks  of,  the  fpirit  of  a  Have,  or  the  fpirit  of  bon 
dage,  that  is  fear ;  and  the  fpirit  of  a  child,  or  J'pirit  of  adop 
tion,  and  that  is  love.  The  apoftle  fays,  we  have  not  received 
the  fpirit  of  bondage,  or  of  (laves,  which  is  a  fpirit  of  fear  ;  but 
we  have  received  the  more  ingenuous  noble  fpirit  of  children, 
a  fpirit  of  love,  which  naturally  difpofes  us  to  go  to  God,  as 
children  to  a  father,  and  behave  towards  God  as  children. 
And  this  is  the  evidence  or  witnefs  which  the  Spirit  of  God 
gives  us  that  we  are  children.  This  is  the  plain  fenfe  of  the 
apoftle, :  and  fo  undoubtedly  the  apoftle  here  is  fpeaking  of 
the  very  fame  way  of  calling  out  doubting,  andy^r,  and  the 
fpirit  of  bondage,  which  the  apoftle  John  fpeaks  of,  i  John  iv. 
18.  viz.  by  the  prevailing  oflovet  that  is  the  fpirit  of  a  child. 
The  fpirit  of  bondage  works  by  fear,  the  (lave  fears  the  rod  ; 
but  love  cries  Abba,  Father  ;  it  difpofes  us  to  go  to  God,  and 
behave  ourfelves  towards  God  as  children  ;  and  it  gives  us  clear 
evidence  of  our  union  to  God  as  his  children,  and  fo  calls  out 
fear.  So  that  it  appears  that  the  witnefs  of  the  Spirit  the  apoftle 

L  1  fpeaks 

beginning  of  heaven,  of  the  light  and  life!  of  it.  He  that  fees  not  that 
the  Lord  is  his  by  that,  fees  no  God  his  at  all.  Oh  therefore,  do 
not  look  for  a  fpirit,  without  a  word  to  reveal,  nor  a  word  to  reveal, 
v.without  feeing  and  feeling  of  forae  work  firft.  I  thank  the  Lord, 
I  do  but  pity  thofe  that  think  other  wife.  If  a  fheep  of  Ch  rift,  oh, 
wander  not."  Sfafard's  Parab.  P,  I.  p.  86, 


266  THE     FIRST    SIGN          Part  IIL 

fpeaks  of,  is  far  from  being '  any  whifper,  or  immediate  fuggef- 
tion  or  revelation  ;  but  that  gracious  holy  effeft  of  the  Spirit  of 
God  in  the  hearts  of  the  faints,  the  difpofition  and  temper  of 
children,  appearing  in  fweet  child-like  love  to  God,  which 
cafts  Out  fear,  or  a  fpirit  of  a  (lave. 

And  the  fame  thing  is  evident  from  all  the  context  :  it  is 
plain  the  apoftle  fpeaks  of  the  Spirit,  over  and  over  again,  as 
dwelling  in  the  hearts  of  the  faints,  as  a  gracious  principle,  fet 
in  opposition  to  the  flefli  or  corruption  :  and  fo  he  does  in  the 
words  that  immediately  introduce  this  paffage  we  are  upon, 
verf.  13.  For  if  ye  live  after  the  Jlefli,  ye  Jhall  die  :  but  if  ye 
through  the  Spirit  do  mortify  the  deeds  of  thejiejh.yefhall  live. 

Indeed  it  is  part  doubt  with  me,  that  the  apoftle  has  a  more 
fpecial  refpeft  to  the  fpirit  of  grace,  or   the  fpirit  of  love,  or 
fpirit  of  a   child,  in  its  more  lively  aftings  ;  for   it  is  perfeft' 
love  or  ftrong  love  only,  which  fo  witnefles  or  evidences  that  we 
are  children,  as  to  cart  out  fear,  and  wholly  deliver  from  the 
fpirit  of  bondage.     The  ftrong  and  lively  exercifes  of  a  fpirit  of 
child-like,    evangelical,  humble  love  to  God,  give  clear   evi 
dence  of  the  fouFs  relation  to  God,  as  his  child  ;  which  does  r; 
very  greatly  and  dire&ly  fatisfy  the  foul.     And   though  it  be 
far  from  being  true,  that  the  foul  in  this  cafe,  judges  only  by 
an  immediate  witnefs,  without  any  iign  or  evidence  ;  for   it 
judges  and  is  aftured  by  the  greateft  fign  and  cleareft  evidence ; 
yet  in  this  cafe,  the  faint  ftandsin.no  need  of  multiplied  figns,  ^ 
or  any  long  reafoning  upon  them.     And  though  the  fight  of 
his  relative  union  with  God,  and  his  being  in  his   favor,  is  notj 
without  a   medium,  becaufe  he  fees  it  by  that  medium,  viz* 
his  love  ;  yet  his  fight  of  the  union  of  his  heart  to  God  is  im 
mediate  :  love,  the  bond  of  union,  is  feen  intuitively  :  the  faint  \ 
fees  and  feels  plainly  the  union  between  his  foul  and  God  ;  it  > 
is  fo  ftrong  and  lively,  that  he  cannot  doubt  of  it.     And  hence 
he  is  affured  that  he  is  a  child.     How  can  he  doubt  whether  he 
flands  in  a  child-like  relation  to  God,  when  he  plainly  fees  a 
child-like  union  between  God  and  his  foul,  and  hence  does  bold 
ly,  and  as  it  were  naturally  and  neceffarily  cry,  Abba,  Father  ? 

And  whereas  the  apoftle  fays,  the  Spirit  bears  witnefs   with   \ 
cur  Spirits  :  by  our  fpirit  here,  is  meant  our  conference,  which 
is  called  the  fpirit  of  man  ;   Prov.  xx.  27.  "  The  fpirit  of  man  is 
"  the  candle  of  the  Lord,  fearching  all  the  inward  parts  of  the  | 
"  belly."  We  elfewhere  read  of  the  witnefs  of  this  fpirit  of  ours  \ ,  1 
2  Cor.  i.  1 2.  "  For  our  rejoicing  is  this,  the  teftimony  of  our  con- 
"  fcience."  And  i  John  iii.  19,  20,  21.  "  And  hereby  do  we  know  < 
"  that  we  are  of  the  truth,  and  fhall  allure  our  hearts  before  him, 

"  For      I 


OF    GRACIOUS    AFFECTIONS,        267 

«  For  if  our  heart  condemn  us,  God  is  greater  than  cur  heart,  and 
«  knoweth  all  things.  Beloved,  if  our  heart  condemn  us  not,  then 
«  have  we  confidence  towards  God."     When  the  apoftle   Paul 
fpeaks  of  the  Spirit  of  God  bearing  witnefs  with  our  fpint,  h 
riot  to  be  underltood  of  two  fpirits,  that  are  two  feparate,  collate 
ral,  independent  witnefles  ;  but  it  is  by  one,  that  we  receive  t 
witnefles  of  the  other  :  the  Spirit  of  God  gives  the  evidence  by 
infufing  and  fhedding  abroad  the  love  of  God,  the  {pint  pt   a 
child,  in  the  heart ;  and  our  fpirit,  or  our  confcience,  receives 
and  declares  this  evidence  for  our  rejoicing. 

Many  have  been  the  mifchiefs  that  have  anien  from  that  lalie 
and  delufive  notion  of  the  witnefs  of  the  Spirit,  that  it  is  a  kind 
of  inward  voice,  fuggeftion,  or  declaration  from  God  to  a  man, 
that  he  is  beloved  of  him,  and  pardoned,  defied,  or  the  like, 
fometimes  with,  and  fometimes  without  a  text  ot  Icnpture ; 
and  many  have  been  the  felfe,  and  vain,  (though  very  high)  at- 
feftions  that  have  arilen  from  hence.  And  it  is  to  be  feared 
that  multitudes  of  fouls  have  been  eternally  undone  by  it. 
have  therefore  infifted  the  longer  on  this  head. 

But  I  proceed  now  to  a  fecorid  chara&eriitic  of  gracious  af 
fections. 

II,  The  firft  objective  ground  of  gracious  affections,  is  the 
tranfcendently  excellent  and  amiable  nature  of  divine  things, 
as  they  are  in  themfelves  ;  and  not  any  conceived  relation  they 
bear  to  felf,  or  felf-intereft. 

I  fay,  that  the  fupremely  excellent  nature  of  divine  things,  is 
the  firji,  or  pri mary  and  original  objective  foundation  of  the 
fpiritual  affections  of  true  faints  ;  for  I  do  not  fuppofe  that  all 
relation  which  divine  things  bear  to  themfelves,  and  their  own 
particular  intereft,  are  wholly  excluded  from  all  influence  in 
their  gracious  affedions.  For  this  may  have,  and  indeed  has, 
a  fecondary  and  confequential  influence  in  thofe  affedions  that 
are  truly  holy  and  fpiritual;  as  I  mall  mew  how  by  and  by. 

It  was  before  obferved,  that  the  affedion  of  love  is  as  it  were 
the  fountain  of  all  affection  ;  and  particularly,  that  Chriftian 
love  is  the  fountain  of  all  gracious  affections  :  now  the  divine 
excellency  and  glory  of  God,  and  Jefus  Chrift,  the  word  of 
God,  the  works  of  God,  and  the  ways  of  God,  &c.  is  the  pri 
mary  reafon,  why  a  true  iaint  loves  thefe  things;  and  not  any 
fuppofed  intereft  that  he  has  in  them,  or  any  conceived  benefit 
that  he  has  received  from  them,  or  (hall  receive  from  them,  or 
any  fuch  imagined  relation  which  they  bear  to  his^  intereft,  that 
felf-love  can  properly  be  (aid  to  be  the  firft  foundation  of  his  love 
to  thefe  things,  Sorae 


268  THE    FIRST    SIGN  Part  III. 

Some  fay  that  all   love  arifes  from  felf-love  ;  and  that  it  is 
impoifible  in  the  nature  of  things,  for  any  man  to  have  any  love 
to  God,  or  any  other  being,  but  that  love  to    himfelf  muft  be 
the  foundation  of  it.     But  I  humbly  fuppofe  it  is  for   want  of 
confideration,  that  they  fay   fo.      They  argue,  that  whoever 
loves  God,  and  fo  defires  his  glory,  or  the  enjoyment   of  him, 
he  defires  thefe  things  as  his  own  happinefs  ;  the  glory  of  God, 
and  the  beholding  and  enjoying  his  perfections,   are  confidered 
as  things  agreeable  to  him,  tending  to  make  him  happy  ;  he 
places  his  happinefs  in  them,  and  defires  them  as  things,  which 
(if  they  were  obtained)  would  be  delightful  to    him,  or  would 
fill  him  with  delight  and  joy,  andfo  make   him  happy.     And 
fo,  they  fay,  it  is  from  felf-love,  or  a  defire  of  his  own  happi- 
nefs,  thit  he  defires  God  mould  be  glorified,  and  defires  to  be 
hold  and  enjoy  his  glorious  perfections.     But  then  they  ought 
to  confuler  a  little  further,  and  inquire   how    the  man  came  to 
place  his  happinefs  in   God's  being  glorified,  and  in  contemp 
lating  and  enjoying  God's  perfections.     There    is  no  doubt, 
but  that  after   God's  glory,  and  the  beholding  his  perfections, 
are  become  fo  agreeable  to  him,  that  he  places  his  highefl  happi 
nefs  in  thefe  things,  then  he  will  defire  them,  as  he  defires  his 
own  happinefs.   But  how  came  thefe  things  to  be  fo  agreeable  to 
him,  thar  he  efteems  it  his  highefl  happinefs  to  glorify  God, 
£?c?isriot  this  the  fruit  of  love?  a  man   muft  firft  love  God, 
or  have  his  heart  united  to  him,  before  he  will    efteem  God's 
good  his  own,  and  before  he  will  defire  the  glorifying  and  en 
joying  of  God,  as  his  happinefs.     It  is  not  ftrong  arguing,  that 
becaufe  after  a  man   has  his  heart  united  to  God  in  love,  as  a 
fruit  of  this,  he  defires  his  glory  and  enjoyment  as  his  own  hap 
pinefs,  that  therefore  a  defire  of  this  happinefs  of  his  own,  muft 
needs  be  the  caufe  and  foundation  of  his  love  :  unlefs  it  be  itrong 
arguing,  that  becaufe  a  father  begat  a   fon,  that  therefore  his 
fon  certainly  begat  him.     If  after  a  man  loves  God,  and  has  his 
heart  fo  united  to  him,  as  to  look  upon  God  as   his  chief  good, 
and  on  God*s  good  as  his  own,  it  will  be   a  confequence  and 
fruit  of  this,  that  even  felf-love,  or  love  to  his  own  happinefs, 
will  caufe  him  to  defire  the  glorifying  and  enjoying  of  God  : 
it  will  not  thence   follow,  that   this  very  exercife  of  felf-love, 
went  before  his  love  to  God,  and  that  his  love  to  God   was  a 
confequtnce  and  fruit  of  that.     Something  elfe,  entirely  diftinct 
from  felf-lotfe,  might  be  the  caufe  of  this,  viz.  a   change  made 
in  the  views  of  his  mind,  and  relifh  of  his  heart;  whereby  he 
apprehends  a  beauty,   glory,  and  fupreme  good,  in  G}d's  na~ 
as  it  is  initfeif.     This  may  be  the  thing  that  nrft  draws 


OF  GRACIOUS  AFFECTIONS.    269 

his  heart  to  his,  and  caufes  his  heart  to  be  united  to  him 
prior  to  ail  confiderations  of  his  own  iruereit  or  happintk,  al 
though  after  this,  and  as  a  fruit  of  this,  he  neceflanl)  fttks  his 
intereft  and  happinefs  in  God. 

There  is  fuch  a  thing,  as  a  kind  of  love  or  affection,  that  a 
man  may  have  towards  perfons  or  things,  which  dots  properly 
drift  from  felf-love;  a  preconceived  relation  to  him,  or  icme 
benefit  already  received  or  depended  on,  is  truly  the.  firft  foun 
dation  of  his  love,  and  what  his  affeftion  does  v.iioli) •  arife 
from ;  and  is  what  precedes  any  rehfii  of,  or  delight  in  the 
nature  and  qualities  inherent  in  the  being  beloved,  as  beauti 
ful  and' amiable.  When  the  firft  thing  that  draws  a  man's  be 
nevolence,  to  another,  is  the  beholding  thofe  qualifications  and 
properties  in  him,  which  appear  to  him  lovely  in  themfeivcs, 
and  the  fubjecl  of  them,  on  this  account,  worthy  of  eileem 
and  good-will,  love  arifes  in  a  very  different  manner,  than 
when  it  firft  arifes  from  fome  gift  bellowed  by  another,  or  de 
pended  on  from  him,  as  a  judge  loves  and  favors  a  man  that 
has  bribed  him;  or  from  the  relation  he  fuppoies  another  has  to 
him,  as  a  man  who  loves  another,  becanfe  he  looks  upon  him 
.is  his  child.  When  love  to  another  arifes  thus,  it  does  truly 
and  properly  arife  from  felf-love. 

That  kind  of  affeclion  to  God  or  Jefus  Chrift,  which  does 
thus  properly  arife  from  felf-love,  cannot  be  a  truly  gracious 
and  fpiritual  love;  as  appears  from  what  has  beenfaid  already: 
for  felf-love  is  a  principle  entirely  natural,  and  as  much  in  the 
hearts  of  devils  as  angels  ;  and  therefore  furely  nothing  that  is 
the  mere  remit  of  it,  can  be  fupernatural  and  divine,  in  the 
manner  before  defcribedt.  Chrift  plainly  fpeaks  of  this  kind 
of  love,  as  what  is  nothing  beyond  the  love  of  wicked  men, 
Luke  vi.  32.  "  If  ye  love  him  that  love  you,  what  thank  have 
"  ye?  for  fmners  alfo  love  thofe  that  love  them."  And  the 
devil  himfelf  knew  that  that  kind  of  refpect  to  God  which  was 
fo  mercenary,  as  to  be  only  for  benefits  received  or  depended 
on,  (which  is  all  one)  is  woi  thlefs  in  the  fight  of  God  :  other- 
wife  he  never  would  have  made  ufe  of  fuch  a  fbnder  before 
God,  againft  Job,  as  in  Job  i.  9,  10.  **  Doth  Job  ferve  God 
"  for  nought  ?  hail  not  thou  made  an  hedge  about  him,  and 

"  about 

•f  "  There  is  a  natural  love  to  Chrift,  as  to  one  that  doth  tKe 
good,  and  for  thine  own  ends;  and  fpiritual,  for  hiraftlf.  whereby 
the  Lord  only  is  exalted,"  Shefnrd*  Par.  of  t!j?  u-;t  Fa^ws,  P.  1, 


270  THE     FIRST     SIGNT  Part  IIL 

"  about  his  houfe?"&c. — Nor  would  God  ever  have  implicit 
ly  allowed  the  objeftion  to  have  been  good,  in  cafe  the  accu- 
iation  had  been  true,  by  allowing  that  that  matter  mould  be 
tried,  and  that  Job  mould  be  fo  delt  with,  that  it  might  appear 
in  the  event,  whether  Job's  refpe6t  to  God  was  thus  mercena- 
jy  or  no,  and  by  putting  the  proof  of  the  fmcerity  and  good- 
Kefs  of  hisrefpeft,  upon  that  ifiTue. 

It  is  unreafonable  to  think  otherwife,  than  that  the  firft 
foundation  of  a  true  love  to  God,  is  that  whereby  he  is  in  him- 
felf  lovely,  or  worthy  to  be  loved,  or  the  fupreme  lovelinefs 
of  his  nature.  This  is  certainly  what  makes  him  chiefly  ami 
able.  What  chiefly  makes  a  man,  or  any  creature  lovely,  is 
bis  excellency ;  and  fo  what  chiefly  renders  God  lovely,  and 
irwft  undoubtedly  be  the  chief  ground  of  true  love,  is  his  ex 
cellency.  God's  nature,  or  the  divinity,  is  infinitely  excel 
lent  ;  yea  it  is  infinite  beauty,  brightnefs,  and  glory  itfelf.  But 
how  can  that  be  true,  love  of  this  excellent  and  lovely  nature, 
which  is  not  built  on  the  foundation  of  its  true  lovelinefs  ?  how 
can  that  be  true  love  of  beauty  and  brightnefs,  which  is  not 
for  beauty  and  brightnefs  fake  ?  how  can  that  be  a  true  prizing 
of  that  which  is  in  itfelf  infinitely  worthy  and  precious,  which 
is  not  for  the  fake  of  its  worthiness  and  precioufnefs  ?  this  in 
finite  excellency  of  the  divine  nature,  as  it  is  in  itfelf,  is  the 
true  ground  of  all  -that  is  good  in  God  in  any  refpecl; ;  but  how 
can  a  man  truly  and  rightly  love  God,  without  loving  him  for 
that  excellency  in  him,  which  is  the  foundation  of  all  that  is 
in  any  manner  of  refpecl  good  or  defirable  in  him  ?  they  whofe 
affeclion  to  God  is  founded  firft  on  his  profitablenefs  to  them, 
their  affeclion  begins  at  the  wrong  end ;  they  regard  God  only 
lor  the  utmoft  limit  of  the  ftream  of  divine  good,  where  it 
touches  them,  and  reaches  their  intereft  ?  and  have  no  refpecl: 
to  that  infinite  glory  of  God's  nature,  which  is  the  original  good 
and  the  true  fountain  of  all  good,  the  firft  fountain  of  all  love 
linefs  of  every  kind,  and  fo  the  firft  foundation  of  all  true  love. 

A  natural  principle  of  felf-love  may  be  the  foundation  of 
great  affeclions  toward  God  and  Chrift,  without  feeing  any 
thing  of  the  beauty  and  glory  of  the  divine  nature.  There  is  a 
certain  gratitude  that  is  a  mere  natural  thing.  Gratitude  is 
one  of  the  natural  affeclions  of  the  foul  of  man,  as  well  as  an 
ger;  and  there  is  a  gratitude  that  arifes  from  felf-love,  very 
much  in  the  fame  manner  that  anger  does.  Anger  in  men  is 
an  affection  excited  cgavift  another,  or  in  opposition  to  another, 

for 


OF    GRACIOUS    AFFECTIONS.          271 

for  fomething  in  him  that  erodes  felf-love  :  gratitude  is  an  af- 
feclion  one  has  towards  another,  for  loving  him,  or  gratifying 
him,  or  for  fomething  in  him  that  fuits  felf-love.  And  there 
may  be  a  kind  of  gratitude,  without  any  true  or  proper  love  ; 
as  there  may  be  anger  without  any  proper  hatred,  as  in  parents 
towards  their  children,  that  they  may  be  angry  with,  and  yet 
at  the  fame  time  have  a  ftrong  habitual  love  to  them.  This 
gratitude  is  the  principle  which  is  in  exercife  in  wicked  men, 
in  that  which  Chrift  declares  concerning  them,  in  the  6th  of 
Luke,  where  he  fays,  Sinners  loi-'  tho/e  that  love  them ;  and 
which  he  declares  concerning  even  the  publicans,  who  were 
fome  of  the  moft  carnal  and  profligate  fort  of  men,  Matt.  v. 
46.  This  is  the  very  principle  that  is  wrought  upon  by  bribe 
ry,  in  unjuft judges;  and  it  is  a  principle  that  even  the  brute 
beads  do  exercife ;  a  dog  will  love  his  mailer  that  is  kind  to 
him.  And  we  fee  in  innumerable  inilances,  that  mere  nature 
is  fufficient  to  excite  gratitude  in  men,  or  to  affecl  their  hearts; 
with  thankfulnefs  to  others  for  kindneffes  received  :  andfome- 
times  towards  them,  whom  at  the  fame  time  they  have  an  ha- 
bitual  enmity  againft.  Thus  Saul  was  once  and  again  greatly 
afFecled,  and  even  diffolved  with  gratitude  towards  David,  for 
fparing  his  life  ;  and  yet  remained  an  habitual  enemy  to  him. 
And  as  men,  from  mere  nature,  may  be  thus  affefted  towards 
men;  fo  they  may  towards  God.  There  is  nothing  hinders, 
but  that  the  fame  felf-love  may  work  after  the  fame  manner  to 
wards  God,  as  towards  man/  And  we  have  manifeft  inflances 
of  it  in  fcripture;  as  indeed  the  children  of  Ifrael, 
God's  praifts  at  the  red  fea,  but  Jbonforgat  God's  a\ 
in  Naaman  the  Syrian,  who  was  greaily  affe£ted  with  the  mi 
raculous  cure  of  his  leprofy,  fo  as  to  have  his  heart  engaged 
thenceforward  to  worfhip  the  God  that  had  healed  hirri,  and 
him  only,  excepting  when  it  would  expofe  him  to  be  ruined  in 
his  temporal  intereli.  So  was  Nebuchadnezzar  greaiiy  affect 
ed  with  God's  goodnefs  to  him,  in  refloring  him  to  his  reafors 
and  kingdom,  after  his  dwelling  with  the  bcalts. 

Gratitude  being  thus  a  natural  principle,  it  renders  ingratitcdk 
fo  much  the  more  vile  and  heinous  ;  because  it  ihews  .a  nr- 
ful  prevalence  of  wickednefs,  when  it  even  overb: 
preffes  the  better  principles  of  human  nature  :  as  it  is  niOiitsua  • 
ed  as  an  evidence  of  the  high  degree  of  the  wickedfoffs  ol 
of  the  heathen,  that  they  were  without  natural  /;, 
11.31.     But  that  the  want  of -gratitude,  or  natural  > 


272  THE    FIRST    SIGN  Part  III. 

are  evidences  of  an  high  degree  of  vice,  is  no  argument  that 
all  gratitude  and  natural  affection,  has  the  nature  of  virtue,  or 
faving  grace. 

Self-love;  through  the  exercife  of  a  mere  natural  gratitude, 
may  be  the  foundation  of  a  fort  of  love  to  God  many  ways. 
A  kind  of  love  may  arife  from  a  falfe  notion  of  God,  that  men 
have  been  educated  in,  or  have  fome  way  imbibed ;  as  though 
he  were  only  goodnefs  and  mercy,  and  no  revenging  juftice  ; 
or  as  though  the  exerciies  of  his  goodnefs  were  neceifary,  and 
not  free  and  fovereign  ;  or  as  though  his  goodnefs  were  depen 
dent  on  what  is  in  them,  and  as  it  were  conftrained  by  them* 
Men  on  fuch  grounds  as  thefe,  may  love  a  God  of  their  own 
forming  in  their  imaginations,  when  they  are  far  from  loving 
fuch  a  God  as  reigns  in  heaven. 

Again,  felf-love  may  be  the  foundation  of  an  afTeclion  in 
men  towards  God,  through  a  great  irifenfibility  of  their  Hate 
with  regard  to  God,  and  for  want  of  conviftion  of  confcience 
to  make  them  fenfible  how  dreadfully  they  have  provoked  God 
to  anger  ;  they  have  no  fenfe  of  the  heinoufnefs  of  fin,  as 
againft  God,  and  of  the  infinite  and  terrible  oppofition  of  the 
holy  nature  of  God  againft  it  :  and  fo  having  formed  in  their 
minds  fuch  a  God  as  fuits  them,  and  thinking  God  to  be  fuch 
an  one  as  themfelves,  who  favours  and  agrees  with  them,  they 
may  like  him  very  well,  and  feel  a  fort  of  love  to  him,  when 
they  are  far  from  loving  the  true  God.  And  mens  affeclions 
may  be  much  moved  towards  God,  from  felf-love,  by  fome 
remarkable  outward  benefits  received  from  God  ;  as  it  was  with 
Naaman,  Nebuchadnezzar,  and  the  children  of  Ifrael  at  the 
Red  fea.  ' 

Again,  a  very  high  aflfeclion  towards  God,  may,  and  often 
does  arife  in  men,  from  an  opinion  of  the  favour  and  love  of 
God  to  them,  as  the  firft  foundation  of  their  love  to  him.  After 
awakenings  and  diftrefs  through  fears  of  hell,  they  may  fud- 
denly  get  a  notion,  through  fome  impreflion  on  their  imagina 
tion,  or  immediate  fuggeftion  with  or  without  texts  of  fcripture, 
or  by  fome  other  means,  that  God  loves  them,  and  has  for 
given  their  fms,  and  made  them  his  children;  and  this  is  the 
firft  thing  that  caufes  their  affections  to  flow  towards  God  and 
Jefus  Chrifl  :  and  then  after  this,  and  upon  this  foundation, 
many  things  in  God  may  appear  lovely  to  them,  and  Chrift 
may  feem  excel  lent.  And  if  fuch  perfons  are  afkcd,  whether 
God  appears  lovely  and  amiable  in  himfelf  ?  they  would  per 
haps 


OF    GRACIOUS   AFFECTIONS.      273 

haps  readily  anfwer,  Yes  ;  when  indeed,  if  the  matter  be 
ftri6ily  examined,  this  good  opinion  of  God  was  pui  chafed  and 
paid  for  before  ever  they  afForcled  it,  in  the  diftinguifhing  and 
infinite  benefits  they  imagined  they  received  from  God  :  and 
they  allow  God  to  be  lovely  in  himfelf,  no  otherwife,  than 
that  he  has  forgiven  them,  and  accepted  them,  and  loves  them 
above  moft  in  the  world,  and  has  engaged  to  improve  all  his 
infinite  power  and  wifdom  in  preferring,  dignifying  and  exalt 
ing  them,  and  will  do  for  them  juft  as  they  would  have  him* 
When  once  they  are  firm  in  this  apprehenfion,  it  is  eafy  to 
own  God  and  Chrift  to  be  lovely  arid  glorious,  arid  to  admire 
and  extol  them.  It  is  eafy  for  them  to  own  Chrift  to  be  a  love 
ly  perfon,  and  the  beft  in  the  world,  when  they  are  firft  firm 
in  it,  that  he,  though  Lord  of  the  univerfe,  is  captivated  with 
love  to  them,  and  has  his  heart  fwallowed  up  in  them,  and 
prizes  them  far  beyond  moft  of  their  neighbours,  and  loved 
them  from  eternity,  and  died  for  them,  and  will  make  them 
reign  in  eternal  glory  with  him  in  heaven.  When  this  is  the 
cafe  with  carnal  men,  their  very  lufts  will  make  him  feem  love 
ly  :  pride  itfelf  will  prejudice  them  in  favor  of  that  which  they 
call  Chrift  :  felfifh  proud  man  naturally  calls  that  lovely  that 
greatly  contributes  to  his  intereft,  and  gratifies  his  ambition. 

And  as  this  fort  of  perfons  begin,  fo  they  go  on.  Their 
affections  are  raifed  from  time  to  time,  primarily  on  this  foun 
dation  of  felf-love  and  a  conceit  of  God's  love  to  them.  Many 
have  a  falfe  notion  of  communion  with  God,  as  though  it  were 
carried  on  by  impulfes,  and  whifpers,  and  external  reprefenta- 
tions,  immediately  made  to  their  imagination.  Thefe  things 
they  often  have  ;  which  they  take  to  be  manifestations  of  God's 
great  love  to  them,  and  evidences  of  their  high  exaltation  above 
others  of  mankind  ;  and  fo  their  affections  are  often  renewedly 
fet  a-going. 

Whereas  the  exercifes  of  true  and  holy  love  in  the  faints 
arife  in  another  way.  They  do  not  firft  fee  that  God  loves 
them,  and  then  fee  that  he  is  lovely  ;  but  they  firft  fee  that  God 
is  lovely,  and  that  Chrift  is  excellent  and  glorious,  and  their 
hearts  are  firft  captivated  with  this  view,  and  the  exercifes 
of  their  love  are  wont  from  time  to  time  to  begin  here,  snd 
to  arife  primarily  from  thefe  views ;  and  then,  confequentially, 
they  fee  God's  love,  and  great  favour  to  them*  t  The  faint's 

M  m  affc61ions 

v  ec  There  is  a  feeing  of  Chrift  after  a  mrm  believes,  which  i<! 
Chrift  in  hi*  love,  ^V.  But  1  fpcaiL  of  that  iiri:  fight  cf him  that  pr;- 


2/4  THE     FIRST    SIGN  Part  III. 

affections  begin  with  God ;  and  felf-love  has  a  hand  in  thefe 
affe6tions  corifequentially,  and  fecondarily  only.  On  the  con 
trary,  thofe  falfe  affeftions  begin  with  felf,  and  an  acknow- 
legement  of  an  excellency  in  God,  and  an  affectednefs  with  it, 
is  only  confequential  and  dependent.  In  the  love  of  the  true 
faint  God  is  the  lowed  foundation  ;  the  love  of  the  excellency 
of  his  nature  is  the  foundation  of  all  the  affections  which  come 
afterwards,  wherein  felf -love  is  concerned  as  an  handmaid  :  on 
the  contrary,  the  hypocrite  lays  himfelf  at  the  bottom  of  all,  as 
the  firft  foundation,  and  lays  on  God  as  the  fupei  ilructure  ; 
and  even  his  acknowlegement  of  God's  glory  itfelf,  depends 
on  his  regard  to  his  private  intereft. 

Self-love  may  not  only  influence  men,  fo  as  to  caufe  them 
to  be  affeckd  with  God's  kindnefs  to  them  feparaiely ;  but  al- 
fo  with  God's  kindnefs  to  them,  as  parts  of  a  community  :  as 
a  natural  principle  of  felf-love,  without  any  other  principle, 
may  be  fufficient  to  make  a  man  concerned  for  the  intereft  of 
the  nation  to  which  he  belongs :  as  for  inftance,  in  the  prefent 
war,  felf-love  may  make  natural  men  rejoice  at  the  fuccefTes  of 
our  nation,  and  forry  for  their  difadvantagcs,  they  being  con 
cerned  as  members  of  the  body.  So  the  fame  natural  princi 
ples  may  extend  further,  and  even  10  the  world  of  mankind, 
and  might  be  affected  with  the  benefits  the  inhabitants  of  the 
earth  have,  beyond  thofe  of  the  inhabitants  of  other  planets ; 
if  we  knew  that  fuch  there  were,  and  knew  how  it  was  with 
them.  So  this  principle  may  caufe  men  to  be  affected  with 
the  benefits  that  mankind  have  received  beyond  the  fallen  angels. 
And  hence  men,  from  this  principle,  may  be  much  affected 
with  the  wonderful  goodnefs  of  God  to  mankind,  his  great 
goodnefs  in  giving  his  Son  to  die  for  fallen  man,  and  the  mar 
vellous  love  of  Chriftiri  fuffering  fuch  great  things  for  us,  and 
with  the  great  glory  they  hear  God  has  provided  in  heaven  for 
us  ;  looking  on  themfelves  as  perfons  concerned  and  iriterefted, 
as  being  fome  of  this  fpecies  of  creatures,  fo  highly  favoured  : 
the  fame  principle  of  natural  gratitude  may  influence  men  here, 
as  in  the  cafe  of  perfonal  benefits. 

But  thefe  things  that  I  have  faid  do  by  no  means  imply  that 
all  gratitude  to  God  is  a  mere  natural  thing,  and  that  there  is 

no 

cedes  the  fecond  aft  of  faith  ;  and  it  is  an  intuitive,  or  real  fight  of 
him,  as  he  is  in  his  glory."  Shefard's  Parable  of  the  ten  Virgins, 
Part  I.  p.  74. 


OF    GRACIOUS    AFFECTIONS 

no  fuch  thing  as  a  fpiritual  gratitude,  which  is  a  holy  and  divine 
afFeclion  :  they  imply  no  more,  than  that  there  is  a  gratitude 
which  is  merely  natural,  and  that  when  perfons  have  affections 
towards  God  only  or  primarily  for  benefits  received,  their  affec 
tion  is  only  the  exercife  of  a  natural  gratitude.  There  is  doubt- 
lefs  fuch  a  thing  as  a  gracious  gratitude,  which  does  greatly 
differ  from  all  that  gratitude  which  natural  men  experience. 
It  differs  in  the  following  refpecls  : 

1.  True  gratitude  or  thankfulnefs  to  God  for  his  kindnefs 
to  us,  arifes  from  a  foundation  laid  before,  of  love  to  God  for 
what  he  is  in  himfelf ;  whereas  a  natural  gratitude  has  no  fuch 
antecedent   foundation.     The  gracious  flirrings  of  grateful  af 
fection  to  God,  for  kindnefs  received,  always  are  from  a  flock 
of  love  already  in  the   heart,  eftablifhed   in  the  firft  place  on 
other  grounds,  viz.  God's  own  excellency ;  and  hence  the  af- 
feclions  are  difpofed  to  flow  out,  on  occafions  of  God's  kind 
nefs.     The  faint  having  feen  the  glory  of  God,  and  his  heart 
overcome  by  it,  and  captivated  into  a  fupreme  Jove  to  him  on 
that  account,  his  heart  hereby  becomes  tender,  and  eafily   af- 
fefted  with  kindnefTes  received.     If  a  man  has  no  love  to  ano 
ther,  yet  gratitude  may  be  moved  by  fome  extraordinary  kind 
nefs  ;  as  in  Saul  towards  David  :  but  this  is  not  the  fame  kind 
of  thing,  as  a  man's  gratitude  to  a  dear  friend,  that  his  heart 
was  before  poffeded  with  a  high  efteem  of,  and  love  to  ;  whofe 
heart  by  this  means  became  tender  towards  him,  and  more  ea- 
fily   affefted  with  gratitude,  and  affefted   in   another  manner. 
Self-love  is  not  excluded  from  a  gracious  gratitude  ;    the  faints 
love  God  for  his  kindnefs  to  them,  Pfal.  cxvi.  i.  "  I  love  the 

*  Lord,  becaufe  he  hath  heard  the  voice  of  my  fupplication." 
But  fomething  elfe  is  included  ;  and  another  love  prepares  the 
way  and  lays  the  foundation  for  thefe  grateful  affeclions. 

2.  In  a  gracious  gratitude,  men  are  afFefted   with  the  attri 
bute  of  God's  goodncfs  and   free   grace,  not  only  as  they  are 
concerned  in  it,  or  as  it  aflfecls  their  intereft,  but  as  a    part  of 
the  glory  and  beauty  of  God's  nature.     That  wonderful   and 
unparallelled  grace  of  God,  which  is  manifefted  in  the  work  of 
redemption,  and  fhines  forth  in  the  face  of  Jefus  Chrift,  is  in 
finitely  glorious  in  itfelf,  and  appears  fo  to  the  angels  ;  it  is  a 
great  part  of  the  moral  perfection  and  beauty  of  God's  nature. 
This  would  be  glorious,  whether  it  were   exercifed  towards  us 


or 


276         THE     SECOND     SIGN         Part  III. 

or  no  ;  and  the  faint  who  exercifes  a  gracious  thankfulnefs  for 
it,  fees  it  to  be  fo,  and  delights  in  it  as  fuch  ;  though  his  con 
cern  in  it  ferves  the  more  to  engage  his  mind,  and  raife  the 
attention  and  affeclion  ;  and  felf-love  here  affifts  as  an  handmaid, 
being  fubfervient  to. higher  principles,  to  lead  forth  the  mind 
to  the  view  and  contemplation,  and  engage  and  fix  the.  atten 
tion,  and  heighten  the  joy  and  love.  God's  kindnefs  to  them 
is  a  glafs  that  God  fets  before  them,  wherein  to  behold  the 
beauty  of  the  attribute  of  God's  goodnefs  :  the  exercifes  and 
ciifplays  of  this  attribute,  by  this  means,  are  brought  near  to 
them,  and  fet  right  before  them.  "  So  that  in  a  holy  thankful 
nefs  to  God,  the  concern  our  intereft  has  in  God's  goodnefs,  is 
not  the  firft  foundation  of  our  being  affecled  with  it  ;  that  was 
laid  in  the  heart  before,  in  that  flock  of  love  which  was  to  God, 
for  his  excellency  in  himfelf,  that  makes  the  heart  tender,  and 
fufceptive  of  fuch  impreflions  from  his  goodnefs  to  us.  Nor  is 
our  own  intereft,  or  the  benefits  we  have  received,  the  only,  or 
the  chief  objective  ground  of  the  prefent  exercifes  of  the  af 
feclion,  but  God's  goodnefs,  as  part  of  the  beauty  of  his  nature ; 
although  the  manifeftations  of  that  lovely  attribute,  fet  imme 
diately  before  our  eyes,  in  the  exercifes  of  it  for  us,  be  the  fpe- 
cial  occafion  of  the  mind's  attention  ,to  that  beauty,  at  that  time 
and  ferves  to  fix  the  attention,  and  heighten  the  affecYion, 

Some  may  perhaps  be  ready  to  objeft  againft  the  whole  that 
has  been  faid,  that  text,  i  John  iv.  19.  *'  We  love  him  becaufe 
'*  he  firft  loved  us,"  as  though  this  implied  that  God's  love  to 
the  true  faints  were  \h^  Jtrfl  foundation  of  their  love  to  him. 

In  anfwer  to  this  I  would  obferve,  that  the  apoflle's  drift  in 
thefe  words,  is  to  magnify  the  love  of  God  to  us  from  hence, 
that  he  loved  us,  while  we  had  no  love  to  him  ;  as  will  be  ma- 
nifeft  to  any  one  who  compares  this  verfe  and  the  two  follow 
ing,  with  the  9th,  loth,  and  nthverfes.  And  that  God  lov 
ed  us,  when  we  had  no  love  to  him,  the  apoftle  proves  by  this 
argument,  that  God's  love  to  the  elecl,  is  the  ground  of  their 
love  to  him.  And  that  it  is  three  ways.  i.  The  faints  love  to 
God  is  the  fruit  of  God's  love  to  them,  as  it  is  the  gift  of  that 
love.  God  gave  them  a  fpirit  of  love  to  him,  becaufe  he  loved 
them  from  eternity.  And  in  this  refpecl  God's  love  to  hiseieft 
is  the  firft  foundation  of  their  love  to  him,  as  it  is  the  founda 
tion  Oif  their  regeneration,  and  the  whole  of  their  redemption, 
ft.  The  exercifes  and  difcoveries  that  God  has  made  of  his  won 
derful  love  to  finful  men,  by  Jefus  Chi  i  ft,  in  the  work  of  re 
demption, 


OF    GRACIOUS    AFFECTIONS.         277 

uemption,  is  one  of  the  chief  manifeftations,  which  OoJ  has 
made  of  the  glory  of  his  moral  perfection,  to  both  angels  and 
men  ;  and  fo  is  one  main  objective  ground  of  the  love  of  both 
to  God  ;  in  a  good  confidence  with  what  was  faid  before. 
3.  God's  love  to  a  particular  elefl  per  fon,  discovered  by  his 
converfion,  is  a  great  maorfeftation  of  God's  moral  perfection 
and  glory  to  him,  and  a  proper  occafion  of  the  excitation  of 
the  love  of  holy  gratitude,  agreeable  to  what  was  before  faid. 
And  that  the  faints  do  in  thefe  refpecls  love  God,  becaufe  he 
firft  loved  them,  fully  anfwers  the  defign  of  the  apoftle's  argu 
ment  in  that  place.  So  that  no  good  argument  can  be  drawn 
from  hence,  again  ft  a  fpiritual  and  gracious  love  in  the  faints, 
arifing  primarily  from  the  excellency  of  divine  things,  as  they 
are  in  themfelves,  and  not  from  any  conceived  relation  they 
bear  to  their  intereft. 

And  as  it  is  with  the  love  of  the  faints,  fo  it  is  with  thei  -joy, 
and  fpiritual  delight  and  pleafure  :  the  fir  ft  foundation  of  :t  is 
not  any  confideration  or  conception  of  their  intereft  in   div  ne 
things  ;  but  it  primarily  confifis    in   the  fweet  entertainment 
their  minds  have  in  the  view  or  contemplation  of  the  divine  and 
holy  beauty  of  thefe  things,  as  they  are  in   themfelves.     Arid 
this  is  indeed  the  very  main  difference   between  the   joy  of  the 
hypocrite,  and  the  joy  of  the  true  faint.     The  former  rejoices 
.  in  himfelf  ;  felf  is  the  firft  foundation  of  his  joy  :  the  latter  re 
joices  in  God.     The  hypocrite  has   his   mind  pleafed  and  de- 
Jighted,  in  the  firft  place,  with  his  own  privilege,  and  the  hap- 
piaefs  which  he  fuppofes  he  has  attained   to,  or  (hall  attain  to. 
True  faints  have  their  minds,  in  the  firft  place,  inexprefiibly 
pleafed  and  delighted  with  the    fweet  ideas  of  the  glorious  and 
amiable  nature  of  the  tilings  of  God.     And  this  is  the  fpring 
of  all  their  delights,  and  the  cream  of  all  their  pleafures ;  it  is 
the  joy   of  their    joy.     This  f\veet    and   ravifhing   en'ertain- 
ment,  they  have  in  the  view  of  the  beautiful  and  delightful  na 
ture  of  divine  things,  is  the  foundation  of  the  joy  that  they  have 
afterwards,  in  the  confirleration  of  their  being  theirs.     But  the 
dependence  of  the  affettions  of  hypocrites  is  in  a  contrary  or 
der  ;  they  firft  rejoice  and  are  elevated  with   it,  that  they   are 
made  fo  much  of  by  God ;  and  then  on  that  ground,  he  fcems 
in  a  fort,  lovely  to  them. 

The  firft  foundation  of  the  delight  a  true  faint  has  in  God,  is 
his  own  perfection  ;  and  the  firft  foundation  of  the  delight  he 
1m  in  Chriil,,  is  his  own  beauty  ;  he  appears  in  himfelf  the  chief 


THE     SECOND     SIGN         Part  III. 

ten  thoufand,  and  altogether  lovely.  The  way  of  fal- 
vation  by  Chrift  is  a  delightful  way  to  him,  for  the  fweet  and 
admirable  manifeftationsof  the  divine  perfections  in  it :  the  holy 
doftrines  of  the  gofpel,  by  which  God  is  exalted  and  man  aba- 
icd,  holinefs  honoured  and  promoted,  and  fm  greatly  difgraced 
and  difcouraged,  and  free  and  fovereign  love  manitefted,  are 
glorious  doctrines  in  his  eyes,  and  fweet  to  his  tafte,  prior  to 
any  conception  of  his  intereft  in  thefe  things.  Indeed  the  faints 
rejoice  in  their  intereft  in  God,  and  that  Chrift  is  theirs  ;  and 
fo  they  have  great  reafon  :  but  this  is  not  the  firft  fpring  of  their 
joy.  They  firft  rejoice  in  God  as  glorious  and  excellent  in 
himfelf,  and  then  fecondarily  rejoice  in  it,  that  fo  glorious  a 
God  is  theirs.  They  firft  have  their  hearts  filled  with  fweet- 
nefs,  from  the  view  of  Chrift's  excellency,  and  the  excellency 
of  his  grace,  and  the  beauty  of  the  way  of  falvation  by  him, 
and  then  they  have  a  fecondary  joy,  in  that  fo  excellent  a  Sa 
viour,  and  fuch  excellent  grace  is  theirs.*  But  that  which  is 
the  true  faint's  fuperftrufture  is  the  hypocrite's  foundation. 
When  they  hear  of  the  wonderful  things  of  the  gofpel.  of  God's 
great  love  in  fending  his  Son,  of  Chrift's  dying  love  to  finners, 
and  the  great  things  Chrift  has  purchafed,  and  promifed  to  the 
faints,  and  hear  thefe  things  livelily  and  eloquently  fet  forth  ; 
they  may  hear  with  a  great  deal  of  pleafure,  and  be  lifted  up 

with 

*  Dr.  Owen  on  the  Spirit,  p.  199.  fpeaking  of  a  common  work 
of  the  Spirit,  fays,  "The  erYefts  of  this  work  on  the  mind,  which 
is  the  iirft  fubjecl  affected  with  it,  proceeds  not  fo  far,  as  to  give 
It  delight,  complacency,  and  fatisfadion,  in  the  lovely  fpiritual  nature 
and  excellencies  of  the  things  revealed  unto  it.  The  true  nature  of 
faving  illumination  confiils  in  this,  that  it  gives  the  mind  fuch  a 
direct  intuitive  infight  and  profpecl  into  fpiritual  things,  as  that  in 
their  own  fpiritual  nature  they  fuit,  pleafe,  and  fatisfy  it  ;  fo  that  it 
j!s  transformed  into  them,  caft  into  the  mould  of  them,  and  refts  in  them ; 
Rom.  vi.  1 7.  chap.  xii.  2.  i  Cor.  ii.  1 3, 14.  2  Cor.  iii.  1 8.  chap.  iv.  6. 
This,the  work  we  have  infilled  on,  reacheth  not  unto.  For  notwithftand- 
iii%  any  difcovery  that  is  made  therein  of  fpiritual  things  unto  the  mind, 
it  finds  not  an  immediate,  direct,  fpiritual  excellency  in  them  ;  but 
only  with  refpect  unto  fome  benefit  or  advantage,  which  is  to  be  at 
tained  by  means  thereof.  It  will  not  give  fuch  a  fpiritual  infight  in 
to  the  myftery  of  God's  grace  by  Jefus  Chrift,  called  his  glory  finn 
ing  in  the  face  of  Chrift,  2  Cor.  iv.  6.  as  that  the  foul,  in  its  firft  di- 
red  view  of  it,  fhould,  for  what  it  is  in  itfelf,  admire  it,  delight  in 
it,  approve  it,  and  find  fpiritual  folace,-  with  refrefhrnent,  in  it.  But 
fuch  a  light,  fuch  a  knowlege,  it  communicates,  as  that  a  man  may 
like  it  well  in  its'  eftefts,  as  a  way  of  mercy  and  falvation." 


OF    GRACIOUS    AFFECTIONS.        27  7 

with  what  they  hear;  but  if  their  joy  be  examined,  it  will  be 
found  to  have  no  other  foundation  than  this,  that  they  look  up 
on  thefe  things  as  theirs,  ail  this  exalts  them,  they  love  to  hear 
of  the  crreat  love  of  Chrift  fo  vaftiy  diilinguifhing  fome  from 
others  ;  for  felf-love,  and  even  pride  itfelf,  makes  them  affect 
great  diftin&ion  from  others.  No  wonder,  in^  this  confident 
opinion  of  their  own  good  eftate,  that  they  feel  well  under  iucK 
doftrine,  and  are  pleafed  in  the  higheft  degree,  in  hearing  how 
much  God  and  Chrift  makes  of  them.  So  that  their  joy  is  really 
a  joy  in  thernfelves,  and  not  in  God. 

And  becaufe  the  joy  of  hypocrites  is  in  themfelves,  hence  it 
comes  to  pafs,  that  in  their  rejoicings  and  elevations,  they  are 
wont  to  keep  their  eye  upon  themfelves  ;  having  received  what 
they  call  fpiritual  difcoveries  or  experiences,  their  minds  are 
taken  up  about  them,  admiring  their  own  experiences  :  and 
what  they  are  principally  taken  and  elevated  with,  is  not  the 
glory  of  God,  or  beauty  of  Chrift,  but  the  beauty  of  their  ex 
periences.  They  keep  thinking  with  themfelves,  what  a  good 
experience  is  this!  what  a  great  difcovery  is  this!  what  won 
derful  things  have  I  met  with  !  and  fo  they  put  their  experiences 
in  the  place  Chrift,  and  his  beauty  and  fulnefs  ;  and  iriftead 
of  rejoicing  in  Chrift  Jefus,  they  rejoice  in  their  admirable  ex 
periences  ;  inftead  of  feeding  and  feafting  their  fouls  in  the  view 
of  what  is  without  them,  viz.  the  innate,  fweet,  refrefhing 
amiablenefs  of  the  things  exhibited  in  the  gofpel,  their  eyes  are 
off  from  thefe  things,  or  at  leaft  they  view  them  only  as  it  were 
fide-ways ;  but  the  objecl  that  fixes  their  contemplation,  is  their 
experience  ;  and  they  are  feeding  their  fouls,  and  feafting  a 
felftfh  principle  with  a  view  of  their  difcoveries :  they  takenaore 
comfort  in  their  difcoveries  than  in  Chrift  difcovered,  which  is 
the  true  notion  of  living  upon  experiences  and  frames  ;  an:l 
not  a  ufmg  experiences  as  the  figns,  on  which  they  rely  for 
evidence  of  their  good  eftate,  which  forne  call  living  on  ex 
periences  ;  though  it  be  very  obfervable,  that  fome  of  them  who 
do  fo,  are  moft  notorious  for  living  upon  experiences,  accord 
ing  to  the  true  notion  of  it. 

The  affections  of  hypocrites  are  very  often  after  this  rriannf  r  ; 
they  are  firft  much  affeftcd  with  fome  impreflion  on  their  ima 
gination;  or  fome  irripulfc,  which  they  take  to  be  an  imme 
diate  fuggeftion,  or  teflimony  from  God,  of  his  love  and  their 
happinefs,  and  high  privilege  in  fome  refpecl,  either  with  or 
without  a  text  of  fcripturc  ;  they  are  mightily  taken  with  this, 

as 


g8o        THE    SECOND    SIGN  Part  IlL 

a£  a  great  difcovery:  and  hence  arife  high  affections.  And 
when  their  affcclions  are  raifed,  then  they  view  thofe  high  af- 
feSions,  and  call  them  great  and  wonderful  experiences ;  and 
they  have  a  notion  that  God  is  greatly  pleafed  with  thofe  affec 
tions  ;  and  this  affects  them  more ;  and  fo  they  are  affecled 
with  their  affections.  And  thus  their  affeciions  rife  higher 
and  higher,  until  they  fometimes  are  perfecl'y  fwallowed  up  : 
and  felf-conceit,  and  a  fierce  zeal  rifes  withal ;  and  all  is  built 
like  a  caitle  in  the  air,  on  no  other  foundation  but  imagination, 
fell-love,  and  pride. 

And  as  the  thoughts  of  this  fort  of  perfons  are,  fo  is  their 
talk  ;  for  out  of  the  abundance  of  their  heart,  their  mouth  fpeak- 
eth.  As  in  their  high  affections,  they  keep  their  eye  upon  the, 
beauty  of  their  experiences,  and  greatnefs  of  their  attainments ; 
fo  they  are  great  talkers  about  tbemfeives.  The  true  faint, 
when  under  great  Ipirimal  affeclions,  from  the  fulnefs  of  his 
heart,  is  ready  to  be  fpeaking  much  of  God,  and  his  glorious 
perfections  arid  works,  and  of  the  beauty  and  amiablenefs  of 
Chriir,  and  the  glorious  things  of  the  gofpel ;  but  hypocrites, 
in  their  high  affections,  talk  more  of  the  difcovery,  than  they 
do  of  the  thing  difcovered  ;  they  are  full  of  talk  about  the  great 
things  they  have  met  with,  the  wonderful  difcoveries  they  have 
had,  how  fure  they  are  of  the  love  of  God  to  them,  how  fafe 
their  condition  is,  and  how  they  know  they  mall  go  to  hea 
ven,  See. 

A  true  faint,  when  in  the  enjoyment  of  true  difcoveries  of 
the  fweet  glory  of  God  and  Chrift,  has  his  mind  too  much  cap 
tivated  and  engaged  by  what  he  views  without  himfelf,  to  ftand 
at  that  time  to  view  himfelf,  and  his  own  attainments  :  it  would 
be  a  diverfion  arid  lofs  which  he  could  not  bear,  to  take  his  eye 
off  from  the  ravifhing  objecl  of  his  contemplation,  to  furvey 
his  own  experience,  and  to  fpend  time  in  thinking  with  himfelf, 
what  an  high  attainment  this  is,  and  what  a  good  flory  I  now 
have  to  tell  others.  Nor  does  the  pleafure  and  fweetnefs  of 
his  mind  at  that  time,  chiefly  arife  from  the  confideration  of 
ihe  fafety  of  his  ftate,  or  any  thing  he  has  in  view  of  his  own 
qualifications,  experiences,  or  circumftances  :  but  from  the 
divine  and  fupreme  beauty  of  what  is  the  obje6l  of  his  direct 
view,  without  himfelf;  which  fweetly  entertains,  and  ilrongly 
holds  his  mind. 

As  the  love  and  joy  of  hypocrites,  are  all  from  the  fource  of 
felt-love ;  fo  it  is  with  their  other  affections,  their  ibrrow  for 


OF    GRACIOUS    AFFECTIONS.        281 

fin,  their  humiliation  and  fubmiflion,  their  religious  defires  an.-l 
zeal  :  every  thing  is  as  it  were  paid  for  before-hand,  in  God's 
highly  gratifying  their  felfUove,  and  their  lulls,  by  making  fo 
much  of  them,  and  exalting  them  fo  highly,  as  things  are  in 
their  imagination.  It  is  eafy  for  nature,  as  corrupt  as  it  is, 
under  a  notion  of  being  already  fome  of  the  higheft  favourites 
of  heaven,  and  having  a  God  who  does  fo  proteft  them  and  fa 
vour  them  in  their  fins,  to  love  this  imaginary  God  that  fuits 
them  fo  well,  and  to  extol  him,  and  fubmit  to  him,  and  to  be 
fierce  and  zealous  for  him.  The  high  afleclions  of  many  are 
all  built  on  the  fuppofition  of  their  being  eminent  faints.  If 
that  opinion  which  they  have  of  themfelves  were  taken  awav, 
if  they  thought  they  were  fome  of  the  lower  form  of  faint'?' 
(though  they  mould  yet  fuppofe  themfelves  to  be  real  faints) 
their  high  affections  would  fall  to  the  ground.  If  they  only  faw 
a  little  of  the  finfulnefs  and  vilenefs  of  their  own  hearts,  and 
their  deformity,  in  the  midft  of  their  beft  duties  and  their  bell 
affe&ions,  it  would  knock  their  afFeclions  on  the  head  ;  becaufc 
their  affeaions  are  built  upon  felf,  therefore  felf-knowlege 
would  deflroy  them.  But  as  to  truly  gracious  affeaions,  they 
are  built  elfewhere;  they  have  their 'foundation  out  of  felf,  in 
God  and  Jefus  Chrit't ;  and  therefore  a  difcovery  of  themfelves, 
of  their  Own  deformity,  and  the  meannefs  of  their  experiences,' 
though  it  will  purify  their  affeaions,  yet  it  will  not  dcilroy 
them,  but  in  fome  refpe£b  fweetenand  heighten  them. 

III.  Thofe  affeaions  that  are  truly  holy,  arc  primarily  found 
ed  on  the  lovelmefs  of  the  moral  excellency  of  divine  things. 
Or,  (to  exprefs  it  otherwife)  a  love  to  divine  things  for  the 
beauty  and  fweetnefs  of  their  moral  excellencv,  is  the  firft  be 
ginning  and  fpring  of  all  holy  affe&ioris. 

Here,  for  the  fake  of  the'more  illiterate  reader,  I  will  ex 
plain  what  I  mean  by  the  moral  excellency  of  divine  things. 

And  it  may  be  obferved,  that  the  word  nerd  is  not  "to  be 
underftood  here,  according  to  the  common  and  vulgar  accepta 
tion  of  the  word,  when  men  (peak  of  morality,  end 'a  ^^/be 
haviour  ;  meaning  an  outward  conformity  to  the  duties  of  the 
moral  law,  and  efpccially  the  duties  of  the  fecond  table  ;  or 
intending  no  more  at  fartheft,  than  fuch  feeminnr  virtues,  a? 
proceed  from  natural  principles,  in  opposition  to  thofe  virtues 
that  are  more  inward,  fpiritual,  and  divine  ;  as  the  bonefty, 
ce,  gcnerofity,  good-nature,  and  public  (pint  of  many  of 
N  n  the 


T    H    E      T    H    I    R    D      S    I    G    N  Part  III. 

the  heathen,  are  called  moral  virtues,  in  diftinftion  from  the 
holy  faith,  love,  humility,  and  heavenly-mindednefs  of  true 
Chriftians  :  I  fay,  the  word  moral  is  not  to  be  underftood  thus 
in  this  place. 

But  in  order  to  a  right  under/landing  what  is  meant,  itmuft 
be  obferved,  that  divines  commonly  make  a  diftin6tion  be 
tween  moral  good  and  evil,  and  natural  good  and  evil.  By 
moral  evil,  they  mean  the  evil  of  fin,  or  that  evil  which  is 
againft  duty,  and  contrary  to  what  is  right  and  ought  to  be. 
By  natural  evil,  they  do  not  mean  that  evil  which  is  properly 
oppofed  to  duty ;  but  that  which  is  contrary  to  mere  nature, 
without  any  refpecl:  to  a  rule  of  duty.  So  the  evil  of  fuffering 
is  called  natural  evil,  fuch  as  pain  and  torment,  difgrace,  and 
the  like :  thefe  things  are  contrary  to  mere  nature,  contrary  to 
the  nature  of  both  bad  and  good,  hateful  to  wicked  men  and 
devils,  as  well  as  good  men  and  angels.  So  likewife  natural 
defeclsare  called  natural  evils,  as  if  a  child  be  monftrous,  or  a 
natural  fool  :  thefe  are  natural  evils,  but  are  not  moral  evils, 
becaufe  they  have  not  properly  the  nature  of  the  evil  of  fin. 
On  the  other  hand,  as  by  moral  evil,  divines  mean  the  evil  of 
fin,  or  that  which  is  contrary  to  what  is  right ;  fo  by  moral 
good,  they  mean  that  which  is  contrary  to  fin,  or  that  good  in 
beings  who  have  will  and  choice,  whereby,  as  voluntary  agents, 
they  are,  and  acl,  as  it  becomes  them  to  be  and  to  aft,  or  fo 
as  is  mod  fit,  and  fimable,  and  lovely.  By  natural  good, 
they  mean  that  good  that  is  entirely  of  a  different  kind  from 
holinefs  or  virtue,  viz.  that  which  perfects  or  fuits  nature, 
confidering  nature  abftra6Uy  from  any  holy  or  unholy  qualifi 
cations,  and  without  any  relation  to  any  rule  or  meafure  of 
right  and  wrong. 

Thus  pleafure  is  a  natural  good  ;  fo  is  honor ;  fo  is  ftrength ; 
fo  is  fpeculative  knowledge,  human  learning,  and  policy. 
Thus  there  is  a  diftinftion  to  be  made  between  the  natural 
good  that  men  are  pofTefled  of,  and  their  moral  good  ;  and  al- 
fo  between  the  natural  and  moral  good  of  the  angels  in  heaven  : 
the  great  capacity  of  their  underftandings,  and  their  great 
ftrength,  and  the  honorable  circumftances  they  are  in  as  the 
great  minifrers  of  God's  kingdom,  whence  they  are  called 
thrones,  dominions,  principalities,  and  powers,  is  the  natural 
good  which  they  are  poflefTed  of;  but  their  perfect  and  glorious 
holinefs  and  goodnefs,  their  pure  and  flaming  love  to  God, 
and  to  the  faints,  and  one  another,  is  their  moral  good.  So 

divines 


OF    GRACIOUS   AFFECTIONS         283 

Divines  make  a  diftinftion  between  the  natural  and  moral  per- 
f  eftions  of  God  :  by  the  moral  perfections  of  God,  they  mean 
thofe  attributes  which  God  exercifes  as  a  moral  agent,  or 
wherebv  the  heart  and  will  of  God  are  good,  right,  and  infi 
nitely  becoming,  and  lovely ;  fuch  as  his  nghteoufnefs,  truth, 
faithfulnefs,  and  goodnefs ;  or,  in  one  word,  his  holmels. 
By  God's  natural  attributes  or  perfections  they  mean  thole  at 
tributes,  wherein,  according  to  our  way  of  conceiving  or  God, 
confiiis  not  the  holinefs  or  moral  goodnefs  of  God,  but  his 
greamefs ;  fuch  as  his  power,  his  knowlege  whereby  he  knows 
all  things,  and  his  being  eternal,  from  everlaftmg  toeverlatt- 
inz  his  omnipotence,  and  his  awful  and  terrible  majefty.  < 
'The  moral  excellency  of  an  intelligent  voluntary  being,  is 
more  immediately  feated  in  the  heart  or  will  of  moral  agents. 
That  intelligent  being  whofe  will  is  truly  right  and  lovely,  he 
is  morally  good  or  excellent.  .  . 

This  moral  excellency  of  an  intelligent  being,  when  it  is 
true  and  real,  and  not  only  external,  or  merely  leeming  and 
counterfeit,  is  holinefs.  Therefore  holinefs  comprehends  all 
the  true  moral  excellency  of  intelligent  beings :  there  is  no 
other  true  virtue,  but  real  holinefs.  Holinefs  comprehends  all 
the  true  virtue  of  a  good  man,  his  love  to  God  his  gracious 
love  to  men,  his  juitice,  his  charity,  and  bowels  of  mercies, 
his  gracious  meekrWfs  and  gentlenefs,  and  all  otner  true  Chn- 
ftian  virtues  that  he  has,  belong  to  his  holinefs.  So  the  holi 
nefs  of  God  in  the  more  extenfive  fenfe  of  .the  word  arid  the 
fenfe  in  which  the  word  is  commonly,  if  not  umverfally  uied 
concerning  God  in  fcripture.is  the  fame  with  the  moral  excel 
lency  of  the  divine  nature,  or  his  purity  and  beauty  as  a  moral 
agent  comprehending  all  his  moral  perfections,  his  nghteouf 
nefs,  faithfulnefs,  and  goodnefs.  As  in  holy  men,  their  cha 
nty  Chriftian  kindnefs  and  mercy,  belongs  to  their  holinefs ; 
fo'thekindnefs  and  mercy  of  God,  belongs  to  his  holinefs. 
Holinefs  in  man,  is  but  the  image  of  God's  holinefs  :  there  are  net 
more  virtues  belonging  to  the  image,  than  are  in  the  original: 
derived  holinefs  has  not  more  in  it,  than  is  in  that  undenvec 
holinefs,  which  is  its  fountain  :  there  is  no  more  than  grace 
for  grace,  or  grace  in  the  image,  arifwerable  to  grace  in  the 

°Ff  sphere  are  two  kinds  of  attributes  in  God,  according  to 
our  way  of  conceiving  of  him,  his  moral  attributes,  which  are 
fummed  up  in  his  holinefs,  and  his  natural  attributes  of  ftrength. 


*84  T    H    E      T    H    I    R    D      S    I    G    N  Part  III. 

knowlege,  &c.  that  conftitute  the  greatnefs  of  God  ;  fo  there 
is  a  twofold  image  of  God  in  man,  his  moral  or  /^z'nVwfl/ image, 
which  is  his  holinefs,  that  is  the  image  of  God's  moral  excel- 
lency  ;  (which  image  was  loft  by  the  fall  ;)  and  God's  natural 
image,  confifling  in  man's  reafon  and  undemanding,  his  na 
tural  ability,  and  dominion  over  I  he  creatures,  which  is  the 
image  of  God's  natural  attributes. 

From  what  has  been  faid,  it  may  eafily  he  underftood  what 
I  intend,  when  I  fay  that  a  love  to  divine  things  for  the  beauty 
of  their  moral   excellency,  is  the   beginning  and    fpring  of  all 
holy  affections.     It  has  been  already  mown,  under  the  former 
head,  that  the  firft  objective  ground  of  all  holy  affections  is  the 
fuprerne  excellency  of  divine  things  as  they  are  in  themfelves. 
or  in  their  own  nature  ;  I  now  proceed  further,  and  fay  more 
particularly,  that  that  kind  of  excellency    of  the  nature  of  di 
vine  things,  which  is  the  fuft  objective  ground  of  all  holy  af 
fections,  is  their    moral  excellency,  or  their    holinefs.     Holy 
ferfonsy  in  the  exercife  of  holy  afftBions,  do  love  divine  things 
primarily  for  their  holinefs  :  they  love  God,  in  the  firft  place, 
for    the  beauty   of  his   holinefs  or  moral  perfection,  as   being 
fupremely  amiable  in  itfelf.     Not  that  the  faints,  in  the  exer 
cife  of  gracious  affections,  do  love  God  only  for  his  holinefs; 
all  his  attributes  are  amiable  and  glorious  in  their  eyes ;  they 
delight  in   every   divine  perfection  ;  the  contemplation  of  the 
infinite  greatnefs,  power,  arid   knowlege,  and  terrible  majefty 
of  God,  is  pleafant  to  them.     But  their  love  to   God   for  hi's 
holinefs  is  what  is  moft  fundamental  and  eiferitial  in  their  love. 
Here  it  is  that  true  love  to  God  begins;  all  other  holy  love  to 
divine  things  flows  from   hence  :   this  is  the  moft  eilemial  and 
diftinguifliing  thing  that  belongs  to  a  holy  love  to   God,  with 
regard  to  the  foundation  of  it.     A  love  to  God  for  the  beauty 
of  his  moral  attributes,  leads  to,  and  necelfarily  caufes  a  de 
light  in  God  for  all  his  attributes;  for  his  moral  attributes  can 
not  be  without  his  natural  attributes:  for  infinite  holinefs  fup- 
pofes  infinite  wifdom,  and  an   infinite  capacity  and  greatnefs ; 
and  all  the  attributes  of  God  do  as  it  were  imply  one  another. 
The  true  beamy  and  lovelinefs  of  all  intelligent  beings  does 
primarily  and  rnoft  eiTentially  confifl  in  their  moral  excellency 
or  holinefs.     Herein    confifts    the    lovelinefs   of  the  angels, 
without  which,  with  all  their  natural  pei fecHons,  their  ftrength, 
and  their  knowlege,  they  would  have;  no  more  lovelinefs  than 
devils.     It  1S  moral  excellency  alonf:,  that  is  in  itfelf,  and  ou 


its 


01    GRACIOUS    AFFECTIONS.         285 

its  own  account,  the  excellency    of  intelligent  beings  :  it  is 
this  that  gives  beauty  to,  or  rasher  is  me  beauty  of  their  natu 
ral  perfe&ions  and   qualifications.     Moral  excellency    is    the 
excellency  of  natural   excellencies.     Natural  qualifications  are 
either  excellent  or  oiherwife,  according  as  they  are  joined  with 
moral  excellency    or  'not.     Strength  and  knowlege  does   not 
render  any  being  lovely,  without   holinefs,  but  more  hateful ; 
though  they  render  them  more  lovely,  when  joined  with  holinefs. 
Thus  the  elect  angel;;  are  the  more  glorious  for  their   ftrength 
and   knowlege,   becaufe  thefe  natural   perfections  of  theirs  are 
fan&ified  by  their  moral  perfection.    But  though  the  devils  are 
very  Hi ong,  and  of  great   natural  understanding,  they  be  not 
the  more  lovely  :  they  are  more   terrible  indeed,  but  not  the 
more  amiable ;  but  on  the  contrary,  the  more  hateful.     The 
holinefs  of  an  intelligent  creature,  is  the  beauty  of  all  his  natural 
perfections.  And  fo  it  is  in  God,  according  to  our  way  or  con 
ceiving  or  the  divine  Being  :  holinefs  is  in  a  peculiar  manner 
the  beauty  of  the  divine  nature.     Hence  we  often  read  of  the 
beauty  of  holmejs,  Pfal.  xxix.  2.   Pfal.xcvi.  9.  arid  ex.  3.  This 
renders  all  his   other  attributes  glorious  and  lovely.     It  is  the 
glory  of  God's  wifdom,  that   it   is  a  holy  wifdorn,  and   not  a 
wicked  fubtilty  and  craftinefs.     This  makes  his  majefty  lovely, 
and  not  merely  dreadful  and  horrible,  that  it  is  a  holy  majefty. 
It  is  the  glory  of  God's  immutability,  that  it  is  a  holy  immu 
tability,  and  not  an  inflexible  obftinacy  in  wickednefs. 

And  therefore  it  rrmft  needs  be,  that  a  light  of  God's  love 
linefs  mud  begin  here.  A  true  love  to  God  muft  begin  with 
a  delight  in  his  holinefs,  avid  not  with  a  delight  in  any  other 
attribute  ;  ior  no  other  attribute  is  truly  lovely  without  this,  and 
r.o  otherwile  than  as  (according  to  our  way  of  conceiving  of 
God)  it  derives  its  lovelinefs  from  this  ;  and  therefore  it  is 
impofTibie  that  other  attributes  mould  appear  lovely,  in  their 
true  lovelinefs,  until  this  is  feen  ;  and  it  is  irnpoifible  that  any 
perfedlion  of  the  divine  nature  Ihould  be  loved  with  true  love 
until  this  is  loved.  If  the  true  lovelinefs  of  all  God's  perfections, 
arifes  from  the  lovelinefs  of  his  holinefs  ;  then  the  true  love  of 
all  his  perfections,  ariics  from  the  love  of  his  holincfs.  T'htv 
that  do  ^not  fee  the  glory  of  God's  holinefs,  cannot  fee  any 
thing  of  the  true  glory  of  his  mercy  and  grace:  they  fee  no 
thing  of  the  glory  of  thofe  attributes,  as  any  excellency  of 
God's  nature,  as  it  is  in  itfelf ;  though  they  may  be  airecled 
with  them,  and  love  them,  as  they  concern  their  intereft  :  for 
thefe  attributes  are  no  part  of  the  excellency  of  God's  nature, 

as 


~°6  TH.E     THIRD     SIGN          Part  III. 

as  that  is  excellent  in  itfelf,  any  otherwife  than  as  they  are  in 
cluded  in  his  holinefs,  more  largely  taken  ;  or  as  they  are  a 
part  of  his  moral  perfection. 

As  the  beauty  oi    the    divine  nature  does  primarily  confift  in 
God's  holinefs,  lo  does  the  beauty  of  all  divine  things.     Here 
in  confiits  the  beauty  of  the  faints,  that  they  are  faints,   or  holy 
ones :  it  is  the  moral  image  of  God   in  them,  which  is  their 
beauty   ;  and  that  is  their  holinefs.     Herein  confifts  the  beau 
ty  and  brightnefs  of  the  angels    of  heaven,  that  they  are  holy 
angels,  and  fo  not  devils  ;  £)an.  iv.  13,  17,  23.  Matth.  xxv.  31. 
Mark  viii.  38.  Actsx.  22.     Rev.  xiv.  10.  Herein  confiits   the 
beauty  of  the  Chriftian  religion,  above  all  other   religions,  that 
it  is  fo  holy  a  religion.     Plerein   confifts    the  excellency  of  the 
word  of  God,  that  it  is  fo  holy  ;  Pfal.  cxix.  140.  "Thy  word 
"  is  very  pure,  therefore  thy  fervant  loveth  it."   verf.  128.    "I 
"  eftecm   all  thy  precepts  concerning  all  things  to  be  right  ; 
"  and  I  hate  every  falfe  way."   verf.    138.  "  Thy  teftimonies 
lf  that  thou  haft  commanded,  are  righteous,  and  very  faithful.*' 
And  172.  "My  tongue  ihall  fpeak  of  thy  word  ;  for  all  thy 
"  commandments  are  righteoufnefs."    And  Pfal.  xix.  7. — 10. 
"  The  law  of  the  Lord  is  perfeft,  converting  the  foul  :   the  tef- 
"  timony  of  the  Lord  is  fure,  making  wife  the    fimple.     The 
"  ftatutes  of  the   Lord  are  right,  rejoicing  the  heart :   the  com- 
"  mandment  of  the  Lord  is  pure,  enlightening  the  eyes.     The 
«'  fear  of  the  Lord  is  clean,  enduring  for  ever  :  the  judgments 
"  of  the  Lord  are  true,  and  righteous  altogether  :  more   to  be 
"  defired  are  they  than  gold,  yea,  than  much  fine  gold;  fweeter 
"  alfo  than   honey,  and  the  honey-comb."     Herein  does  pri 
marily  confift  the  amiablenefs  and  beauty  of  the  Lord    Jefus, 
whereby  he  is  the  chief  among  ten  thoufands,  and  altogether 
lovely  ;  even  in  that  he  is  the  holy  One  of  God,   Acts  iii.    14. 
and  God's  holy  child,  Acts  iv.    27.  and  he  that   is  holy,  and  he 
that  is  true,  Rev.  iii.  7.    All  the  fpiritual  beauty  of  his  human 
nature,  confifting  in  his  meeknefs,  lowlinefs,   patience,   heaven- 
lefs,  love  to  God,  love  to  men,  condefcenfion  to  the  mean  and 
vile,  and  companion  to  the  miferable,  &c.   all    is    fummed   up 
in  his  holinefs.     And  the  beauty  of  his  divine  nature,  of  which 
the  beauty  of  his  human  nature  is  the  image  and  reflection,  does 
alfo  primarily  confift  in  his  holinefs.     Herein  primarily  confifts 
the  glory  of  the  gofpel,  that  it  is  a  holy  gofpel,  and  fo  bright  an 
emanation  of  the  holy  beauty  of  God  and  Jefus  Chriit  :  herein 
confifts  the  fpiritual  beauty  of  its  doctrines,  that  they  are    holy 
doctrines,    or   doctrines    according  to    godlinefs.     And   herein 
does  conillt  the  fpiritual  beauty  of  the  way  of  falvation  by  Jefus 

Chrift, 


OF    GRACIOUS   AFFECTIONS.          287 

Chrift,  that  it  is  fo  holy  a  way.  And  herein  chiefly  confifts  the 
glory  of  heaven,  that  it  is  the  koly  city,  the  holy  Jerufalcm,  the 
habitation  of  God's  holinefs,  and  fo  of  his  glory,  II.  Ixni.  15. 
All  the  beauties  of  the  new  Jcrufalero,  as  it.  is  defcribed  in  the 
two  laft  chapters  of  Revelation,  arc  but  various  reprefentatioLS 
of  this  :  fee  chap.  xxi.  2,  10,  n,  18,  21,  27.  chap.  xxii. 
I,  3. 

And  therefore  it  is  primarily  on  account  of  this  kind  of  ex 
cellency,  that  the  faints  do  love  all  thefe  things.  Thus  they 
love  the  word  of  God,  becavje  it  is  very  pure.  It  is  on  this 
account  they  love  the  faints  ;  and  on  this  account  chiefly  it  is, 
that  heaven  is  lovely  to  them,  and  thofe  holy  tabernacles  of 
God  amiable  in  their  eyes  :  it  is  on  this  account  that  they  love 
God  ;  and  on  this  account  primarily  it  is,  that  they  lovs 
Chrift,  and  that  their  hearts  delight  in  the  do&rines  of  the  gofpel, 
and  fweetly  acquiefce  in  the  way  of  falvation  therein  revealed.* 

Under  the  head  of  the  firft  diftinguifhing  chara&eriftie  of 
gracious  affeclion,  I  obferved,  that  there  is  given  to  thofe  that 
are  regenerated,  a  new  fupernatural  fenfe,  that  is  as  it  were  a 
certain  divine  fpiritual  tafte,  which  is  in  its  whole  nature  di 
verfe  from  any  former  kinds  of  fenfation  of  the  mind,  as  talc 
ing  is  diverfe  from  any  of  the  other  five  fenfes,  and  that  fomt- 
thing  is  perceived  by  a  true  faint  in  trfe  exercife  of  this  new 
fenfe  of  mind,  in  fpiritual  and  divine  things,  as  entirely  differ 
ent  from  any  thing  that  is  perceived  in  them  by  natural  men, 
as  the  fweet  tafte  of  honey  is  diverfe  from  the  ideas  men  get  of 
honey  by  looking  on  it  or  feeling  of  it :  now  this  that  I  have 
been  fpeaking,  viz.  the  beauty  of  holinefs,  is  that  thing  in 
fpiritual  and  divine  things,  which  is  perceived  by  this  fpiritual 
fenfe,  that  is  fo  diverfe  from  ail  that  natural  men  perceive  in 

them  ; 

*  "  To  the  right  clofing  with  Chrift 's  perfon,  this  is  alib  requir 
ed,  to  tafte  the  bitternefs  of  fin,  as  the  greateft  evil  :  elfe  a  man  will 
never  clofe  with  Chrift,  for  his  holinefs  in  him,  arid  from  him,  ;>s 
the  greateft  good.  For  we  told  you,  that  that  is  the  right  clofing 
with  Chrift  for  himfelf,  when  it  is  for  his  holinefs.  For  aik,  a  who- 
rifh  heart,  what  beauty  he  fees  in  the  perfon  of  Chrift  ;  he  will,  after 
he  has  looked  over  his  kingdom,  his  righteoufnefs,  all  his  works,  fee 
a  beauty  in  them,  becaufe  they  do  ferve  his  turn,  to  comfort  him  on 
ly.  Afk  a  virgin,  he  will  fee  his  happinefs  in  all  ;  but  that  which 
makes  the  Lord  amiable  is  his  holinefs,  which  is  in  him  to  make  him 
holy  too.  As  in  marriage,  it  is  the  perfonal  beauty  draws  the  heart. 
And  hence  I  have  thought  it  reafon,  that  he  that  loves  the  brethren 
for  a  little  grace,  will  love  Chrift  much  more/'  Sbepar,- 
Fart  L  p.  84. 


s88  THE     THIRD     SIGN  Part  IIL 

them  ;  this  kind  of  beauty  is  the  quality  that  is  the  immediate 
object  of  this  fpirituai  fenfe  ;  this  is  the  fwoetnefs  that  is  the 
proper  obje&ot  this  fpirituai  tafte.  The  icripture  often  repre- 
fents  the  beauty  and  i  weetnefo  of  holincfs  as  the  grand  object  of 
a  fpirituai  tafte  and  Ipiritual  appetite.  This  was  the  f-veet 
food  of  the  holy  foul  of  Jeius  Chrill,  John  iv.  32,  34.  "  I  have 
"  meat  to  eat,  that  ye  know  not  of. — My  meat  is  to  do  the  will 
"  of  him  that  fent  me,  and  to  finifti  his  work."  I  know  of  no 
part  of  the  holy  icriptures,  where  the  nature  and  evidences  of 
true  and  fmcere  godlinefs,  are  fo  much  of  fet  purpofe,  and  fo 


fully  and  largely  infilled  on  and  delineated,  as  the  1191!!  Pfalm  ; 
the  pfalmift  declares  his  deiign  in  the  h'rft  verfes  of  the  pfalm, 
and  he  keeps  his  eye  on  this  defign  all  along,  and  purfues  it  to 
the  end  :  but  in  this  pfalm  the  excellency  yf  holinefs  is  repre- 
fented  ?.s  the  immediate  objecl  of  a  fpirituai  tafte,  relifh,  appetite 
and  delight,  God's  law,  that  grand  exprellion  and  emanation  of 
the  holinefs  of  God's  nature,  and  prescription  of  holinefs  to  the 
creature,  is  all  along  reprefented  as  the  food  and  entertainment, 
and  as  the  great  objecl  of  the  love,  the  appetite,  the  compla 
cence  and  rejoicing  of  the  gracious  nature,  which  prizes  God's 
commandments  above  gold,  yea,  the  fine  ft  gold,  and  to  which 
they  atejtuteicr  than  th?  honzy,  and  honey-comb  :,  and  that  upon 
account  of  their  holinefs,  as  I  obferved  before.  The  fame 
pfalmift  declare?,  that  this  is  the  fwcetnefs  that  a  fpirituai  tafte 
reliihssin  God's  law,  Pfal.  xix.  7,  8,  9, 10.  "  The  law  of  the 
"  Lord  is  perfect  : — the  commandment  of  the  Lord  is  pure  ; 
"  the  fear  of  the  Lord  is  clean  ;  the  ftattites  of  the  Lord  are 
'*  right,  rejoicing  the  heart  : — the  judgments  of  the  Lord  are 
"  true,  and  righteous  altogether :  more  to  be  defired  are  they 
"  than  gold,  yea,  than  much  fine  gold  ;  fweeter  alfo  than  honey 
"  and  the  honey-comb." 

A  holy  love  has  a  holy  objecl  :  the  hclinefs  of  love  ccnfifts 
efpecially  in  this,  that  it  is  the  love  of  that  which  is  holy,  as  ho 
ly,  or  for  its  holinefs  ;  fo  that  it  is  the  holinefs  of  the  objecl, 
which  is  the  quality  whereon  it  fixes  and  terminates.  An  holy 


y 

nefs  muft  be  above  all  other  things  agreeable  to  holinefs  ;  for 
nothing  can  be  more  agreeable  to  any  nature  than  itfelf  ;  holy 
nature  muft  be  above  all  things  agreeable  to  holy  nature  : 
2nd  fo  the  holy  nature  of  God  and  Chriit,  and  the  word  of' 
God.  and  other  divine  things,  rnuft  be  above  all  other  things 
agreeable  to  the  holy  nature  that  is  in  the  faints. 

And 


OF    GRACIOUS    AFFECTIONS*        289 

And  again,  an  holy  nature  doubtltfs  loves  holy  things,  ef- 
pecially  on  the  account  of  that  for  which  fmful  nature  has  en 
mity  againft  them  :  but  that  for  which  chiefly  fmful  nature  is 
at  enmity  againft  holy  things,  is  their  holinefs  ;  it  is  for  this, 
that  the  carnal  mind  is  enmity  againft  God,  and  againft  the 
law  of  God,  and  the  people  of  God.  Now  it  is  juft  arguing 
from  contraries  ;  from  contrary  caufes,  to  contrary  effects  ; 
from  oppofite  natures,  to  oppofite  tendencies.  We  know  that 
holinefs  is  of  a  direclly  contrary  nature  to  wickeclnefs  :  as  there 
fore  it  is  the  nature  of  wickednefs  chiefly  to  oppofe  and  hate 
hoiiriefs  ;  fo  it  muft  be  the  nature  of  holinefs  chiefly  to  tend  to, 
and  delight  in  holinefs. 

The  holy  nature  in  the  faints  and  angels  in  heaven  (where 
the  true  tendency  of  it  bell  appears)  is  principally  engaged  by 
the  holinefs  of  divine  things.  This  is  the  divine  beauty  which 
chiefly  engages  the  attention, '  admiration  and  praife  of  the 
bright  arid  burning  Seraphim  ;  If.  vi.  3.  "  One  cried  untoano- 
"  ther,  and  faid,  Holy,  holy,  holy  is  the  Lord  of  holts,  the  whole 
"  earth  is  full  of  his  glory."  And  Rev.  iv.  8.  "  They  reft  not 
"  day  and  night,  faying,  Holy,  holy,  holy,  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come/'  So  the  glorified  faints,  chap. 
xv.  4.  "  Who  {hall  not  fear  thee,  O  Lord,  and  glorify  thy  name  ? 
"  for  thou  only  art  holy.'* 

And  the  fcriptures  reprefent  the  faints  on  earth  as  adoring 
God  primarily  on  this  account,  and  admiring  and  extolling  aU 
God's  attributes,  either  as  deriving  lovelinefs  from  his  holinefs, 
or  as  being  a  part  of  it'.  Thus  when  they  praife  God  for  hii 
power,  his  holinefs  is  the  beauty  that  engages  them  ;  Pial.  xcviii. 
J .  "  O  fing  unto  the  Lord  a  new  fong,  for  he  hath  clone  marvel- 
*'  lous  things :  his  right  hand,  and  his  HOLY  arm  hath  gotten 
"  him  the  victory."  So  when  they  praife  him  for  his  juflice 
and  terrible  majefty  ;  Pfaf.  xcix.  2,  3.  "The  Lord  is  great  in 
"  Z/ion,  and  he  is  high  above  all  people.  Let  them  pvaife  thy 
*'  great  and  terrible  name  :  for  it  is  HOLY."  veri".  5.  "  Exalt  ye 
"  the  Lord  our  God,  and  worfhip  at  his  footilool :  for  he  is- 
f<  HOLY."  verf.  8,  9.  "Thou  wait  a  God  that,  forgaveft  them, 
'*  though  thou  tookeft  vengeance  of  their  inventions.  Exalt 
"  ye  the  Lord  our  God,  and  worfhip  at  his  holy  hill  :  for 
<£  the  Lord  our  God  is  HOLY."  So  when  they  praife  God 
for  his  mercy  and  faithful nefs  ;  Pfal.  xcvii.  1 1,  12.  "  Lij;lit 
"  is  fown  for  the  righteous,  an-J  gladnefs  for  the  upright  in 
f'  heart.  Rejoice  in  the  Lord,  ye  righteous  :  and  give  thanks 
*'  at  the  remembrance  of  his  HOLIVKSS/'  i  Sam.iL  2.-"Tlicre 

O  o  "is 


290  THE     THIRD     SIGN  Part  III. 

"  is  none  HOLY  as  the  Lord  :  for  there  is  none  befide  thee  : 
**  neither  is  there  any  rock  like  our  God." 

By  this  therefore  all  may  try  their  affeftions,  and  particu 
larly  their  love  and  joy.  Various  kinds  of  creatures  ihew  the 
difference  of  their  natures,  very  much,  in  the  different  things 
they  relifh  as  their  proper  good,  one  delighting  in  that  which 
another  abhors.  Such  a  difference  is  there  between  true  faints, 
and  natural  men  :  natural  men  have  no  fenfe  of  the  goodnefs 
arid  excellency  of  holy  things,  at  leaft  for  their  holinefs  ;  they 
have  no  tafte  of  that  kind  of  good  ;  and  fo  may  be  faid  not  to 
know  that  divine  good,  or  not  to  fee  it  ;  it  is  wholly  hid  from 
them  :  but  the  faints,  by  the  mighty  power  of  God,  have  it 
difcovered  to  them  ;  they  have  that  iupernatural,  moft  noble 
and  divine  fenfe  given  them,  by  which  they  perceive  it  ;  and 
it  is  this  that  captivates  their  hearts,  and  delights  them  above 
all  things  ;  it  is  the  moft  amiable  and  fweet  thing  to  the  heart 
of  a  true  faint,  that  is  to  be  found  in  heaven  or  earth  ;  that 
which  above  all  others  attracts  and  engages  his  foul ;  and  that 
wherein,  above  all  things,  he  places  his  happinefs,  and  which 
he  lots  upon  for  folace  and  entertainment  to  his  mind,  in  this 
world,  and  full  fatisfaftion  and  bleffednefs  in  another.  By  this 
you  may  examine  your  love  to  God,  and  to  Jefus  Chrift,  and 
to  the  word  of*  God,  and  your  joy  in  them,  and  alfo  your  love 
to  the  people  of  God,  and  your  defires  after  heaven  ;  whether 
they  be  from  a  fupreme  delight  in  this  fort  of  beauty,  without 
being  primarily  moved  from  your  imagined  intereft  in  them, 
or  expectations  from  them.  There  are  many  high  affeclions, 
great  feeming  love  and  rapturous  joys,  which  have  nothing  of 
this  holy  relim  belonging  to  them. 

Particularly,  by  what  has  been  faid  you  may  try  your  difco- 
veries  of  the  glory  of  God's  grace  and  love,  and  your  affections 
arifing  from  them.  The  grace  of  God  may  appear  lovely  two 
ways  ;  either  as  bonum  utile,  a  profitable  good  to  me,  that 
which  greatly  ferves  my  intereft,  and  fo  fuits  my  felf-love  ;  or 
as  bonumformofum,  a  beautiful  good  in  itfelf,  and  part  of  the 
moral  and  fpiritual  excellency  of  the  divine  nature.  In  this 
latter  refpeft  it  is  that  the  true  faints  have  their  hearts  affecled, 
and -love  captivated  by  the  free  grace  of  God  in  the  firft  place. 

From  the  things  that  have  been  faid,  it  appears,  that  if  per- 
fons  have  a  great  fenfe  of  the  natural  perfections  of  God,  and 
are  greatly  affecled  with  them,  or  have  any  other  fight  or  fenfe 
of  God  than  that  which  confifts  in,  or  implies  a  fenfe  of  the 

beauty 


OF    GRACIOUS   AFFECTIONS.      291 

beauty  of  his  moral  perfections,  it  is  no  certain  fign  of  grace  : 
as  particularly,  mens  having  a  great  fenfe  of  the  awful  great- 
nejs,  and  terrible  majejt.y  of  God  ;  for  this  is  only  God's  natural 
perfe6iion,  and  what  men  may  fee,  and  yet  be  entirely  blind  to 
the  beauty  of  his  moral  perfection,  and  have  nothing  of  that 
fpiritual  tafte  which  relifhes  this  divine  fweetnefs. 

It  has  been  mown  already,  in  what  was  faid  upon  the  firfl 
diftinguiOiing  mark  of  gracious  affeclions,  that  that  which  is 
fpiritual,  is  entirely  different  in  its  nature,  from  all  that  it  is 
poffible  any  gracelefs  perfon  mould  be  the  fubjecl:  of,  while 
he  continues  gracelefs.  But  it  is  poffible  that  thofe  who  are 
wholly  without  grace,  fhould  have  a  clear  fight,  and  very  great 
and  aflecling  fenfe  of  God's  greatnefs,  his  mighty  power,  and 
awful  majefty ;  for  this  is  what  the  devils  have,  though  they 
have  loft  the  fpiritual  knowlege  of  God,  confifting  in  a  fenfe 
of  the  arniablenefs  of  his  moral  perfections  ;  they  are  perfectly 
deftitute  of  any  fenfe  or  relifh  of  that  kind  of  beauty,  yet  they 
have  a  very  great  knowlege  of  the  natural  glory  of  God,  (if  I 
may  fo  fpeakj  or  his  awful  greatnefs  arid  majefty  ;  this  they 
behold,  and  are  affe6ied  with  the  apprehenfions  of,  and  there 
fore  tremble  before  him.  This  glory  of  God  all  mall  behold 
at  the  day  of  judgment  ;  God  will  make  all  rational  beings  to 
behold  it  to  a  great  degree  indeed,  angels  and  devils,  faints  and 
finners  :  Chrift  will  manifeft  his  infinite  greatnefs,  and  awful 
majefty  to  every  one,  in  a  moil  open,  clear  and  convincing 
manner,  and  in  a  light  that  none  can  refift,  when  he  fhall  come 
in  the  glory  of  his  Father,  and  every  eye  Jliall  fee.  him  ;  when 
they  fhall  cry  to  the  mountains  to  fall  upon  them,  to  hide  them 
from  the  face  of  him  that  fits  upon  the  throne,  they  are  repre- 
fented  as  feeing  the  glory  of  God's  majefty,  If.  ii.  10,  19,  21. 
God  will  make  all  his  enemies  to  behold  this,  and  to  live  in  a 
moft  clear  and  affecling  view  of  it,  in  hell,  to  all  eternity.  God 
hath  often  declared  his  immutable  purpofe  to  make  ail  his  ene 
mies  to  know  him  in  this  refpeft,  in  fo  often  annexing  thefe 
words  to  the  threatenings  he  denounces  againft  them,  And  they 
Jliall  know  that  I  am  the  Lord',  yea,  he  hath  fworn  that  all  men 
fhall  fee  his  glory  in  this  refpeft,  Numb.  xiv.  21.  "As  truly  as 
"  I  live,  all  the  earth  fhall  be  filled  with  the  glory  of  the  Lord." 
And  this  kind  of  manifeftation  of  God  is  very  often  fpoken  of 
in  fcripture,  as  made,  or  to  be  made,  in  the  fight  of  God's  ene 
mies  in  this  world  ;  Exod.  ix.  16.  and  chap.  xiv.  18.  and  xv. 
16.  Pfal.  Ixvi.  3.  and  xlvi.  10.  and  other  places  innumerable. 

This 


398  THE     THIRD     SIGN          Part  III. 

This  was  a  manifeflation   which  God  made  of  himfelf  in  the 
light  of  that  wicked  congregation  at  mount   Sinai  ;  deeply  af 
fecting  them  with  it  ;  fo  that  all  the  people  in  the  camp  trem 
bled.  Wicked  men  and  devils  will  fee,  and  have  a  great  fenfe 
of  every  thing  that  appertains  to  the  glory  of  God,  but   only 
the  beauty  of  his  moral  perfection.     They  will  fee  his  infinite 
greatnefs  and  majefty,  his  infinite  power,  and  will  be  fully  con 
vinced  of  his  omnifcience,  and  his  eternity  and  immutability; 
and  they  will  fee  and  know  every   thing  appertaining    to    his 
moral  attributes  themfelves,  but  only  the  beauty  and  amiable- 
nefs  of  them  :  they  will  fee  and  know  that  he  is  perfectly  juft 
and  righteous,  and  true  ;  and  that  he  is  a  holy  God,  of  purer 
.  eyes  than  to  behold  evil,  who   cannot  look  on   iniquity  ;  and 
they  will  fee  the  wonderful  manifefiations  of  his  infinite  good- 
nefs  and  free  grace  to  the  faints  ;  and  there  is  nothing  wiil  be 
hid  from  their  eyes,  but  only  the  beauty  of  thefe  moral  attri 
butes,  and  that  beauty  of  the  other  attributes,  which  arifesfrom 
it.     And  fo  natural  men  in  this  world  are  capable  of  having  a 
very  affecting  fenfe  of  every  thing  elfe  that  appertains  to  God, 
but  this  only.     Nebuchadnezzar  had  a  great  and  very  affecting 
fenfe  of  the  infinite  greatnefs  and  awful  majefly  of  God,  of  his 
fupreme  and  abfolute  dominion,   and    mighty    and   irrefiftible 
power,  and  of  his  fovereignty,  and  that  he,  and  all  the  inhabi 
tants  of  the  earth,  were  nothing  before  him  ;  and  alfo    had  a 
great  conviction  in  his  confcienceof  his  juflice,  and  an  affecting 
fenfe  of  his  great  goodnefs,  Dan.  iv.  i,  2,  3,  34,  35,  37.   And 
the  fenfe  that  Darius  had  of  God's  perfections,  feems  to  be  very 
much  like  his,  Dan.  vi.  25,  &c.  But  the  faints  and  angels  do 
behold  the  glory  of  God  confiding  in  the  beauty  of  his  holimfs  : 
and  it  is  this  fight  only,  that  will   melt  and  humble  the  hearts 
of  men,  arid  wean    them  from  the  world,  and  draw  them  to 
God,   and  effectually  change   them.     A   fight  of    the    awful 
greatnefs  of  God,  may  overpower  mens  flrength,  and  be  more 
than  they  can  endure  ;  but  if  the  moral  beauty  of  God  be  hid, 
the    enmity  of  the  heart  will  remain  in  its  full  ftrcngth,  no  love 
will  be  inkindled,  all  will  not  be  effectual  to  gain  the  will,  but 
that  will  remain  inflexible  ;  whereas  the  full  glimpfe  of  the 
moral  and  fpiritual  glory  of  God  mining  into   the  heart,  pro 
duces  all  thefe  effects  as  it  were  with  omnipotent  power,  which 
nothing  can  withfland. 

The  fenfe  that  natural  men  may  have  of  the  awful  greatnefs 
of  God  may  affect  then  various  ways  ;  it  may  not  only  terrify. 

them, 


OF    GRACIOUS   AFFECTIONS.         293 

tlsem,  but  it  may  elevate  them,   and  raife  their  joy  and  praife, 
tie  their  circumftances  may  be.     This  will  be  the  natural  effect 
of  it,  under  the  real  or  fuppofed  receipt  of  foine  extraordinary- 
mercy  from  God,  by  the  influence  of  mere  principles  of  nature. 
It  has  been  Ihown  already,   that  the  receipt  of  kintinefs  may, 
bv  the  influence  of  natural  principles,  affecl  the  heart  with  grati 
tude  and  praife  to  God  ;  but  if  a  perfon,  at  the  fame   time  that 
he  receives  remarkable  kindnefs  from  God,  has  a  fenfe   of   his 
infinite  greatnefs,  and  that  he  is  but  nothing  in  cornpaiifon  of 
him,  furely  this  will  naturally  raife  his  gratitude  and  praife  the 
higher,  for  kindnefs  to   one  fo    much  inferior.       A  fenie  of 
God's  greatnefs  had  this  effect  upon   Nebuchadnezzar,  under 
the  receipt  of  that  extraordinary  favor  of  his  reflorarion,  afier 
he  had  been  driven  from  men,  and  had  his  dwelling  with   the 
bealls  :  a  fenfe  of  God's  exceeding  greatnefs    raiies  his  grati 
tude  very  high  ;  fo  that  lie  does,  in  the  moil  lofty  terms,  extol 
and  magnify  God,  and  calls  upon  all  the  world  to  do  it  with  him  : 
and  much  more,  if  a  natural  man,  at  the  fame  time  that  he  is 
greatly  affected  with  God's  infinite  greatnefs  and  majefly,  en 
tertains  a  ftrong  conceit  that  this  great  God  has  made  him  his 
child  and  fpecial  favourite,  and  promifed  him  eternal  glory  in 
his  highefl  love,  will  this   have   a  tendency  according   to   the 
courfe  of  nature,  to  raife  his  joy  and  praife  to  a  great  height. 

Therefore,  it  is  beyond  doubt,  that  too  much  weight  has 
been  laid,  by  many  perfons  of  late,  on  difcoveries  of  God's 
greatnefs,  awful  majefly,  and  natural  perfection,  operating  af 
ter  this  manner,  without  any  real  view  of  the  holy,  lovely  ma- 
jefty  of  God.  And  experience  does  abundantly  witnefs  to  wrhat 
reafon  and  fcripture  declare  as  to  this  matter;  there  having 
been  very  many  perfons,  who  have  feemed  to  be  overpowered 
with  the  greatnefs  and  awful  majefty  of  God,  and  confequen- 
tially  elevated  in  the  manner  that  has  been  fpoken  of,  who  have 
been  very  far  from  having  appearances  of  a  Chriilian  fpirit  and 
temper,  in  any  manner  of  proportion,  or  fruits  in  practice  in 
any  wife  agreeable  ;  but  their  difcoveries  have  worked  in  away 
contrary  to  the  operation  of  truly  fpiritual  difcoveries. 

Not  that  a  fenfe  of  God's  greatnefs  and  natural  attributes  is 
not  exceeding  ufeful  and  neceilary.  For,  as  I  obferved  before, 
this  is  implied  in  a  manifeflatioa  of  the  beauty  of  God's  holi- 
nefs.  Though  that  be  fomething  beyond  it,  it  fuppofes  it,  as 
the  greater  fuppofes  the  lefs.  And  though  natural  men  may 
have  a  fenfe  of  the  natural  perfections  of  God  ;  yet  undoubted- 


T  H  i    FOURTH    SIGN  Part  IIL 

Iy  this  is  more  frequent  and  common  with  the  faints,  than  with 
natural  men  ;  and  giace  tends  to  enable  men  to  fee  theie  things 
in  a  better  manner,  than  natural  men  do;  and  not  only  en 
ables  them  to  fee  God's  natural  attributes,  but  that  beauty  of 
thofe  attributes,  which  (according  to  our  way  of  conceiving  of 
God]  is  derived  from  his  holirieis. 

IV.  Gracious  affe&ions  do  arife  from  the  mind's  being  en 
lightened,  rightly  and  fpiritually  to  underlland  or  apprehend 
divine  things. 

Holy  affections  are  not  heat  without  light ;  but  evermore 
anfe  from  fome  information  of  the  underftanding,  fome  fpiri- 
txzzl  inftruSion  that  the  mind  receives,  fome  light  or  aftual 
knowlege.  The  child  of  God  is  graeioufly  affe6kd,  becaufe 
be  fees  and  underftands  fomething  more  of  divine  things  than 
lie  did  before,  more  of  God  or  Chrift,  and  of  the  glorious  things 
exhibited  in  the  gofpel  ;  he  has  fome  clearer  and  better  view 
than  he  had  before,  when  he  was  not  affected  :  either  he  re 
ceives  fome  underftanding  of  divine  things  that  is  new  to  him  ; 
or  has  his  former  knowlege  renewed  after  the  view  was  de 
cayed  ;  i  John  iv.  7.  "  Every  one  that  loveth,  knoweth  God." 
PhtL  r.  9.  "  I  pray  that  your  love  may  abound  more  and  more 
"  in  knowlege,  and  in  all  judgment."  Rom.x.  2.  "They  have 
"  a  zeal  of  God,  but  not  according  to  knowlege."  Col.  Hi.  10. 
*"  The  new  man,  which  is  renewed  in  knowlege."  Pfal.  xliii. 
3,  4.  "  O  fend  out  thy  light  and  thy  truth  ;  let  them  lead  nit; 
ee  let  them  bring  me  unto  thy  holy  hill."  John  vi.  45.  "  It 
K  is  written  in  the  prophets,  And  they  (hall  be  all  taught  of 
"  God.  Every  man  therefore  that  hath  heard,  and  learned  of 
'*  fhe  Father,  cometh  unto  me."  Knowlege  is  the  key  that 
fifft  opens  the  hard  heart  and  enlarges  the  affection.',  and  fo 
opens* the  way  for  men  into  the  kingdom  of  heaven  :  Lukexi. 
£2.  "  Ye  have  taken  away  the  key  of  knowlege." 

Now  there  are  many  affections  which  do  not  arife  from  any 
light  in  the  underftanding.  And  when  it  is  thus,  it  is  a  fure 
evidence  that  thefe  affections  are  not  fpi ritual,  let  them  be  ever 
fo  high.  *  Indeed  they  have  fome  new  appreherifions  which 

they 

*  "  Many  that  have  had  mighty  ftrong  afFedions  at  firft  converfi- 
on,  afterwards  become  dry,  and  wither,  and  confume,  and  pine,  and 
die  away  :  and  now  their  hypocrifv  is  manifeft  ;  if  not  to  all  the  world 

by 


or    GRACIOUS    AFFECTIONS        295 

they  had  not  before.  Such  is  the  nature  of  man,  that  it  is 
impofiible  his  mind  mould  be  affected,  unlefs  it  be  by  fbme- 
thing  that  he  apprehends,  or  that  his  mind  conceives  of.  But 
in  many  perfons  thofe  apprehenfions  or  conceptions  that  they 
have,  wherewith  they  are  affecled,  have  nothing  of  the  nature 
of  knowlege  or  inftruclion  in  them.  As  forinftance;  when 
a  pei  fon  is  affected  with  a  lively  idea,  fuddenly  excited  in  his 
mind,  of  fome  fhape,  or  very  beautiful  pleafant  form  of  coun 
tenance,  or  fome  mining  light,  or  other  glorious  outward 
appearance  :  here  is  fomething  apprehended  or  conceived  by 
the  mind  ;  but  there  is  nothing  of  the  nature  of  inftruouon  in 
it ;  perfons  become  never  the  wifer  by  inch  things,  or  more 
knowing  about  God,  or  a  Mediator  between  God  and  man, 
or  the  way  of  falvation  by  Chrilt,  or  any  thing  contained  in 
any  of  the  doclrines  of  the  gofpel.  Perfons  by  thefe  external 
ideas  have  no  further  acquaintance  with  God,  as  to  any  of  the 
attributes  or  perfections  of  his  nature;  nor  have  they  any  fur 
ther  underftanding  of  his  word,  or  any  of  his  ways  or  works. 
Truly  fpiritual  and  gracious  affeclions  are  not  raifed  after  th:s 
manner  ;  thefe  arife  from  the  enlightening  of  the  underftand 
ing  to  underftand  the  things  that  are  taught  of  God  and  Chritt, 


by  open  profanenefs,  yet  to  the  difcerning  eye  of  living  Chnftians, 
by  a  formal,  barren,  unfavoury,  unfruitful  heart  and  courfe  ;  bec.au {e 
they  never  had  light  to  conviction  enough  as  yet. — It  is  ilrange  to 
fee  fome  people  carried  with  mighty  affection againftfin and  hell,  and 
after  Chrift.  And  what  is  the  hell  you  fear  ?  A  dreadful  place. 
What  is  Chrift  ?  They  fcarce  know  fo  much  as  devils  do  :  but  that 
is  all.  Oh  truft  them  not  !  Many  have,  and  thefe  'will  fall  away  td 
fome  luft,  or  opinion,  or  pride,  or  world  ;  and  the  reafon  is,  they 
never  had  light  enough,  John  v.  3$.  "  John  was  a  burning  and  fhi- 
*'  ning  light,  and  they  did  joy  in  him  for  a  feafon  ;"  yet  glorious 
as  it  was,  they  faw  not  Chrift  by  it,  efpecialiy  not  with  divine  light, 
It  is  rare  to  fee  Chriftians  full  both  of  light  and  afFecftion.  And  there 
fore  confider  of  this  ;  many  a  man  has  been  well  brought  up,  and  i* 
of  a  fweet  loving  nature,  mild  and  gentle,  and  harmlefs,  likes  and 
loves  the  beft  tilings,  and  his  meaning,  and  mind,  and  heart  is  good* 
and  has  more  in  heart  than  in  (hew  ;  and  fo  hopes  all  fhall  go  well 
with  him.  I  fay,  there  may  lie  greateft  hypocrify  under  greateft  af- 
fedUons  ;  efpecialiy  if  they  want  light.  You  mall  be  hardened  la 
your  hypocrify  by  them.  I  never  liked  violent  afredHons  and  : 
butvonly  fuch  as  were  dropped  in  by  light ;  becaufe  thofe  come  from 
an  external  principle,  and  laft  not,  but  thefe  do.  Men  are  not  af 
frighted  by  the  light  of  the  fun,  though  clearer  than  the  Hghtn:r>.^." 
Parable,  Part  I.  p.  146. 


THE     FOURTH    SIGN         Part  III. 

in  a  new  manner,  the  coming  to  a  new  underftanding  of  the 
excellent  nature  of  God,  and  his  wonderful  perfections,  fome 
new  view  of  Chriit  in  his  fpiritual  excellencies  and  fulnefs,  or 
things  opened  to  him  in  a  new  manner,  that  appertain  to  the 
way  of  Jalvation  by  Chrift,  whereby  he  now  fees  how  it  is, 
and  underftands  thofe  divine  and  fpiritual  doctrines  which  once 
were  foolifhnefs  to  him.  Such  enlightenings  of  the  under- 
ftanding  as  thefe,  are  things  entirely  different  in  their  nature, 
from  ftrong  ideas  of  fhapes  and  colours,  and  outward  brightnefs 
andgiory,  or  founds  and  voices.  That  all  gracious  affeclions 
do  arife  from  fome  inftruction  or  enlightening  of  the  under- 
ftanuing,  is  therefore  a  further  proof,  that  affections  which 
arife  from  fuch  impreffion  on  the  imagination,  are  not  gracious 
affections,  befides  the  things  obferved  before,  which  make  this 
e/ident. 

Hence  alfo  it  appears,  that  afFeclions  arifmg  from  texts  of 
fcripture  coming  to  the  mind  are  vain,  when  no  inftru&ion 
received  in  the  underftanding  from  thofe  texts,  or  any  thing 
taught  in  thofe  texts,  is  the  ground  of  the  affection,  but  the 
manner  of  their  coming  to  the  mind.  When  Chrift  makes  the 
fcripture  a  means  of  the  heart's  burning  with  gracious  affec 
tion,  it  is  by  opening  the  fcriptures  to  their  under/landings  ; 
Luke  xxiv.  32.  "  Did  not  our  heart  burn  within  us,  while  he 
'  talked  with  us  by  the  way,  and  while  he  opened  to  us  the  fcrip- 
*•  tures  ?"  It  appears  alfo  that  the  affection  which  is  occafioned 
by  the  coming  of  a  text  of  fcripture  muft  be  vain,  when  the 
affection  is  founded  on  fomething  that  is  fuppofed  to  be  taught 
by  it,  which  really  is  not  contained  in  it,  nor  in  any  other 
fcripture ;  becaufe  fuch  fuppofed  inftrucliion  is  not  real  inftruc- 
tion,  but  a  miftake,  and  mifapprehenfion  of  the  mind.  As 
for  inftance,  when  perfons  fuppofe  that  they  are  exprefly  taught 
by  fome  fcripture  coming  to  their  minds,  that  they  in  particu 
lar  are  beloved  of  God,  or  that  their  fins  are  forgiven,  that 
God  is  their  father,  and  the  like  ;  this  is  a  miftake  or  rnifap- 
prehenfion  ;  for  the  fcripture  no  where  reveals  the  individual 
perfons  who  are  beloved,  exprefly  ;  but  only  by  confequence, 
by  revealing  the  qualifications  of  perfons  that  are  beloved  of 
God :  and  therefore  this  matter  is  not  to  be  learned  from  fcrip 
ture  any  other  way  than  by  confequence,  and  from  thefe  qua 
lifications;  for  things  are  not  to  be  learned  from  the  fcripture 
any  other  way  than  they  are  taught  in  the  fcripture. 

Affections 


OF    GRACIOUS  AFFECTIONS        297 

Affections  really  arife  from  ignorance,  rather  than  inflruc- 
tion,  in  thefc  inflances  which  have  been  mentioned ;  as  like- 
wife  in  Fome  others  that  might  be  mentioned.  As  fome,  when 
they  find  themfelves  free  of  fpeech  in  prayer,  they  call  it  God's 
being  with  them;  and  this  affecls  them  more  ;  and  fo  their 
affections  are  fet  a-going  and  increafed ;  when  they  look  not 
into  the  caufe  of  this  freedom  of  fpeech,  which  may  arife  ma 
ny  other  ways  befldes  God's  fpiritual  prefence.  So  fome  are 
much  afiecled  with  fome  apt  thoughts  that  come  into  their 
minds  about  the  fcripture,  and  call  it  the  Spirit  of  God  teach 
ing  them.  So  they  afcribe  many  of  the  workings  of  their  own 
minds,  which  they  have  a  high  opinion  of,  and  are  pleafed  and 
taken  with,  to  the  fpecial  immediate  influences  of  God's  Spirit  ; 
and  fo  are  mightily  affecled  with  their  privilege.  And  there 
are  fome  inftances  ofperfons,  in  whom  it  feems  manifeft,  that 
the  firft  ground  of  their  affection  is  fome  bodily  fenfation. 
The  animal  fpirits,  by  fome  caufe,  (and  probably  fometimes  by 
the  devil)  arefuddenly  and  unaccountably  put  into  a  very  agree 
able  motion,  canfmg  perfons  to  feel  pleafantly  in  their  bodies; 
the  animal  fpirits  are  put  into  fiich  a  motion  as  is  wont  to  be 
connected  with  the  exhilaration  of  the  mind;  and  the  foul,  by 
the  laws  of  the  union  of  foul  and  body,  hence  feels  plea- 
fare.  The  motion  of  the  animal  fpirits  dees  not  fir  ft  arife  from 
any  affe&ion  or  apprehenfion  of  the  mind  whatsoever  j  but  the 
very  firil  thing  that  is  felt,  is  an  exhilaration  of  the  animal  fpU 
rits,  and  a  pleafant  external  fenfation,  it  may  be  in  their  breafts. 
Hence  through  ignorance,  the  perfon  being  furprized,  begins  to 
think,  furely  this  is  the  Holy  Ghoft  coming  into  him.  And 
then  the  mind  begins  to  be  afTe6}ed  and  raifed ;  there  is  firft 
great  joy  ;  and  then  many  other  affeclions,  in  a  very  tumultuous 
manner,  putting  all  nature,  both  body  and  mind,  into  a  migh 
ty  ruffle.  For  though,  as  I  obferved  before,  it  is  the  foul  only 
that  is  the-  feat  of  the  affethons ;  yet  this  hinders  not  but  that 
bodily  fenfations  may,  in  this  manner,  be  an  occa/ion  of  affec 
tions  in  the  mind. 

And  if  mens  religions  affe&ions  do  truly  arife  from  fome  in- 
flruclion  or  light  in  the  underftanding^  yet  the  afFeftion  is  not 
gracious,  unleis  the  light  which  rs  the  ground  of  it  be  fpiritual. 
AfTeclions  may  be  excited  by  that  underftanding  of  things, 
which  they  obtain  merely  by  human  teaching,  with  the  com 
mon  improvement  of  the  faculties  of  the  mind.  Men  may  be 
inuch  affecled  by  knowlege  of  things  of  religion  that  they  ob- 

P  p  tain 


298  THE    FOURTH    SIGN        Part  III. 

tain  this  way ;  as  fome  philofophers  have  been  mightily  affecl- 
ed,  and  ahnofl  carried  beyond  themielves,  by  the  difcoveries 
they  have  made  in  mathematicks  and  natural  philofophy. 
So  men  may  be  much  affecled  from  common  illuminations  of 
the  Spirit  of  God,  in  which  God  affifts  mens  faculties  to  a 
greater  degree  of  that  kind  of  underiianding  of  religious  mat 
ters,  which  they  have  in  fome  degree,  by  only  the  ordinary 
exercife  and  improvement  of  their  own  faculties.  Such  illu 
minations  may  much  affeft  the  mind  ;  as  in  many  whom  we 
read  of  in  fcripture,  that  were  once  enlightened :  but  thefe  af- 
fe6lions  are  not  fpiritual. 

There  is  fuch  a  thing,  if  the  fcriptures  are  of  any  ufe  to 
teach  us  any  thing,  as  a  fpiritual,  fupernatural  understanding 
of  divine  things,  that  is  peculiar  to  the  faints,  and  which  thofe 
who  are  not  faints  have  nothing  of.  It  is  certainly  a  kind  of 
nnderftanding,  apprehending  or  difcerning  of  divine  things, 
that  natural  men  have  nothing  of,  which  the  apoflle  fpeaks  of, 
i  Cor.  ii.  14.  "  But  the  natural  men  receiveth  not  the  things  of 
"  the  Spirit  of  God  ;  for  they  are  foolifhnefs  unto  him  ;  nei- 
"  ther  can  he  know  them,  becaufe  they  are  fpiritually  difcern- 
"  ed."  It  is  certainly  a  kind  of  feeing  or  difcerning  fpiritual 
things  peculiar  to  the  faints,  which  is  fpoken  of,  i  John  iii.  6. 
"  Whofoever  ftnneth,  hath  not  feen  him,  neither  known  him.'* 

SJohn  11.  "  He  that  doth  evil,  hath  not  feen  God."  And 
ohn  vi.  40.  "  This  is  the  will  of  him  that  fent  me,  that  eve- 
*'  ry  one  that  feeth  the  Son,  and  believeth  on  him,  may  have 
«;  everlafting  life."  Chap.  xiv.  19.  "  The  world  feeth  me  no 
"  more;  but  ye  fee  me."  Chap.  xvii.  3.  "This  is  eternal  life, 
•'  that  they  might  know  thee  the  only  true  God,  and  Jefus 
"  Chrift  whom  thou  haft  fent."  Matth.  xi.  27.  "  No  man 
"  knoweth  the  Son,  but  the  Father  :  neither  knoweth  any  man  i 
'*  the  Father,  but  the  Son,  and  he  to  whomfoever  the  Son  will 
*'  reveal  him."  John  xii.  45.  "  He  that  feeth  me,  feeth  him 
"  that  fent  me."  Pfal.  ix.  10.  "  They  that  know  thy  name, 
"  will  put  their  truft  in  thee."  Phil.  iii.  8.  "I  count  all  things 
"  but  lofs,  for  the  excellency  of  the  knowlege  of  Chrift  Jefus 
'•  my  Lord  :"— verf.  10.  "That  I  may  know  him." — And  in 
numerable  other  places  there  are,  all  over  the  Bible,  which 
(hew  the  fame.  And  that  there  is  fuch  a  thing  as  an  under- 
ftanding  of  divine  things,  which  in  its  nature  and  kind  is 
wholly  different  from  all  knowlege  that  natural  men  have,  is 
evident  from  this,  that  there  is  an  underftanding  of  divine 

things, 


OF  GRACIOUS  AFFECTION- s.    299 

tilings,  which  the  fcripture  calls  fpiritual  underflanding  :  Col. 
1.9.  "  We  do  not  ceafe  to  pray  for  you,  and  to  defire  that  you 
"  may  be  filled  with  the  knowlege  of  his  will,  in  ail  \vif- 
"  dom  and  fpiritual  underftanding."  It  has  been  already  mown 
that  that  which  is  fpiritual,  in  the  ordinary  ufe  of  the  word 
in  the  New  Teftament,  is  entirely  different  in  nature  and 
kind,  from  all  which  natural  men  are,  or  can  be  the  fubjecls 
of. 

Fram  hence  it  may  be  furely  inferred,  wherein  fpiritual  un- 
derftanding    confifts.     For  if  there    be  in  the  faints  a  kind  of 
apprehenfion  or  pe.ception,  which  is  in   irs  nature    perfectly 
diverfe  from  all  that  natural  men  have,  or  that  it   is  poffible 
they  mould  have,  until  they  have  a  new  nature  ;  it  muft  con- 
fiit  in  their  having  a  certain  kind  of  ideas  orfenfations  of  mind, 
which  are  fimply  diverfe  from  all  that  is  or  can  be  in  the  minds 
of  natural  men.     And  that  is  the  fame   thing  as   to   fay,   that 
it  confifts  in  the  fenfations  of  a  new  fpiritual  fen fe,  which  the 
fouls  of  natural  men  have  not  ;  as  is  evident  by  what  has  been 
before,  once    and  again  obferved.     But  I  have  already  mown 
what  that  new  fpiritual  fenfe  is,  which  the  faints  have   given 
them  in  regeneration,  and  what  is  the   object  of  it.     I  have 
mown  that  the  immediate  object  of  it   is  the  fupreme  beauty 
and  excellency  of  the  nature  of  divine  things,   as  they  are  in 
themfelves.     And  this  is  agreeable  to  the  fcripture  :  the  apoftle 
very  plainly  teaches,  that  the  great  thing  difcovered  by  fpiritual 
light,  and  underifood  by  fpiritual  knowlege,  is  the  glory  of  divine 
things,  2  Cor.  iv  3,  4.  "  But  if  our  gofpel  be  hid,   it  is  hid  to 
"  them  that  are  /oft :  in  whom  the  god  of  this  world  hath  blind- 
"  ed  the  mindsof  them  that  believe  not,  leaft   the  light  of  the 
"  glorious  goftel  of  Chrifl,  who  is  the  image  of  God,   fhould 
'*   Ihineunto  pn  :"  together  with  verf.  6.    "  For  God,   who 
"  commande/  the  light  to  fhine  out  of  darknefs,  hath  mined  in- 
"  to  our  iWts,  to  give  the  light  of  the  knowlege  of  the  glory 
"  of  God,  i/the  face  of  Jefus  Chrift."     And  chap,  iii,  18.  pre 
ceding,    "  Jut  we  all    with  open  face,  beholding  as  in  a  glafs 
•'  the  glon'of  the  Lord,  are  changed  into  the  fame  image,  from 
«  glory  tc'glory,  even  as  by  the  Spirit  of   the  Lord."     And  it 
mult  need  be  fo,  for  as  has  been  before  obferved,  the  fcripture 
often  teases,  that  all  true  religion  fummarily  confifts  in  the  love 
of  divine  things.      And  therefore  that  kind  of  underftanding  or 
knowle/e,  which  is  the  proper  foundation  of  true  religion,  muft 
be  the  -nowlege  of  the  lovdine/s  of  divine  things.     For  doubt- 
!.cfs,  t'at  knowlege  which  is  the  proper  foundation  of  low*  is 


300 


THE    FOURTH    SIGN-        Part  III. 


the  knowlege  of  lovelinefs.  What  that  beauty  or  lovelinefs  of 
divine  things  is,  which  is  the  proper  and  immediate  objtft  of 
afpiritual  fenfe  of  mind,  was  {hewed  under  the  lail  head  infilled 
on,  viz.  That  it  is  the  beauty  of  their  moral  perfeftion.  There 
fore  it  is  in  the  view  or  fenfe  of  this,  that  fpiritual  underitaucl- 
ing  does  more  immediately  and  primarily  coniiii.  And  indeed 
it  is  plain  it  can  be  nothing  elfe  ;  for  (as  has  been  ftio\vn)  then: 
is  nothing  pertaining  to  divine  things,  befides  the  beauty  ot  their 
moral  excellency,  and  thofe  properties  and  qualities  of  divine 
things  which  this  beauty  is  the  foundation  of,  but  what  natural 
men  and  devils  can  fee  and  know,  and  will  know  fully  and  clearly 
to  all  eternity. 

From  what  has  been  faid,  therefore,  we  come  necerTarily  to 
this  conclufun,  concerning  that  wherein  fpiritual  understanding 
confifts ;  viz.  That  it  coniifts  in  a  fenfe  of  the  heart,  of  tilt 
fitpreme  beauty  and fwe.etnefs  of  the  holinefs  or  moral  pe.rftB.ion 
of  divine  things,  together  with  all  that  difcermng  and  knowltgc 
of  things  of  religion,  that  depends  upony  and  Jlowsjrom  fuck  n 
fenfe, 

Spiritual  underftanding  confifts  primarily  in  a  Jin  ft  of  heart 
of  that  fpiritual  beauty.  I  fay,  a  ft'nfe  of  heart ;  for  it  is  not 
{peculation  merely  that  is  concerned  in  this  kind  of  underfland- 
ing  ;  nor  can  there  be  a  clear  diitin&ion  made  between  the 
two  faculties  of  undemanding  and  will,  as  acting  diftinclly 
and  feparately,  in  this  matter.  When  the  wind  is  fenfible  of 
the  fweet  beauty  and  amiablenefs  of  a  thing,  that  implies  a 
ienfiblenefs  of  fweetnefs  and  delight  in  the  pretence  of  the  idea 
of  it  :  and  this  fenfiblenefs  of  the  amiablenefs  or  delightful- 
nefs  of  beauty,  carries  in  the  very  nature  of  it,  the  fenfe  of  the 
heart  ;  or  an  efFe<£l  and  imprellion  the  foul  is  th:  fubjecfc  of,  as 
a  fubftance  poffefTed  of  tafte,  inclination  and  will 

There  is  a  diftin&ion  to  be  made  between  a  mere  notional 
under/landing,  wherein  the  mind  only  beholds  hings  in  the 
exercife  of  a  fpeculative  faculty  ;  and  the  Jen/e  /  the  heart, 
wherein  the  mind  does  not  vi\\y f peculate  and  behold.  \>\\\.  relifhes 
and  feels.  That  fort  of  knowlege,  by  which  a  -nan  has  a 
fenfible  perception  of  amiablenefs  and  loathfomer.ifs,  or  of 
fwtetnefs  and  naufeoufnels,  is  not  juft  the  fame  fort  of  know 
lege  with  that,  by  which  he  knows  what  a  triangs  is,  and 
what  a  fquare  is.  The  one  is  mere  fpeculative  kno\\>ge  •  the 
other  fenfible  knowlege,  in'which  more  than  the  mere/ntdleft 
is  concerned  ;  the  heart  is  the  proper  fiibject  of  it,  or  th«  foul  as 
a  being  that  not  only  beholds,  but  has  inclination,  and  ispleaf- 
ed  or  difpleafed.  And  yet  there  is  the  nature  of  inftrfiion 

la 


OF    GRACIOUS    AFFECTIONS.         30 1 

in  it ;  as  he  that  has  perceived  the  fwcet  tafteof  honey,   b 
much  more  about  it,  than  he  who  has  only  looked  upon  ;  nd 
•  felt  of  it. 

The  apoille  feems  to  make  a  diftinction  between  .ntere  fpr- 
culative  knowlege  of  the  things  of  religion,  and  i, 
ledge,  in  calling  that  the,  form  cf  knowlege  t  and  of  ihe.  tr; 
Rom.  ii.  20.  "  Which  halt  the  fonn  of  knowlr-c,  and  of  the 
lf  truth  in  the  law."  The  latter  is  often  reprelented  bv  reiiih- 
ing,  fmelliiig,  or  tailing;  2  Cor.  ii.  14.  "  iMow  lluuiks  be  to 
*'  God,  which  always  car.feth  us  to  triumph  in  Chrifl  J 
"  and  maketh  manifeit  the  favor  of  his  knov.lege  in  every  place/* 
Matth.  xvi.  23.  "  Thou  favoureftnot  tlie  things  that  be  of  God, 
"  but  thofe  things  that  be  of  men."  i  Pet.  ii.  2,  3.  "  As  new 
€<  born  babes  deiire  the  fmcere  milk  of  the  word,  that  ye  may 
t(  grow  thereby  ;  if  fo  be  ye  have  tafted  that  the  Lord  is  praci- 
'*  ous."  Cant.  i.  3.  "  Becaufe  of  the  favour  of  thy  good  oint- 
t(  ments,  thy  name  is  as  ointmsnt  poured  forth,  therefore  do  the 
"  virgins  love  thee  :"  compared  with  i  John  ii.  20.  "  But  ye 
"  have  an  un&ion  from  the  holy  One,  and  ye  know  all  things." 
Spiritual  underf  Landing  primarily  con  (if  Is  in  \.hisfen/e,or  tajle. 
of  the  moral  beauty  of  divine  things  ;  fo  that  no  knowlege  can 
be  called  fpintual,any  further  than  it  arifes  from  this,  and  has 
this  in  it.  But  fccondarily,  it  includes  all  that  di/cerning  and 
knowlege  of  things  of  religion,  which  depends  upon,  andjlows 
fromjuch  afenje. 

When  the  true  beauty  and  amiablenefs  of  the  holinefs  or  true 
moral  good  that  is  in  divine  things,  is  difcovered  to  the  foul,  it 
as  it  were  opens  a  new  world  to  its  view.  This  fhews  the 
glory  of  all  the  perfections  of  God,  and  of  every  thing;  apper 
taining  to  the  divine  Being.  For  as  was  obfervecl  before,  the 
beauty  of  all  arifes  from  God's  moral  perfection.  This  fhews 
the  glory  of  all  God's  works,  both  of  creation  and  providence. 
For  it  is  the  fpecial  glory  of  them,  that  God's  holinefs,  ri^h- 
tecufnefs,  faithfulnefs,  and  good  nefs  are  fo  manifefted  in  them; 
and  without  thefe. moral  perfections,  the]  be  no  glory 

in  that  power  and  fkill  with  which  the 
glorifying  of  God's  moral  perfections,  is 
the  works  of  God's  hands.  By  this  fcnfe  of  th 
of  divine  things,  is  uriderftood  the  fufficiency  of  Cnriifc  as  a  Me 
diator  :  for  it  is  only  by  the  difcovery  of  the  beauty  of  the  moral 
perfection  of  Chrift,  that  the  believer  is  let  into  the  knowlege 
of  the  excellency  of  his  perfon,  fo  as  to  know  any  thing  more  of 
it  than  the  devils  do  :  and  it  is  only  by  the  knowlege  of  the  ex - 
ccliency  of  Quid's  perfon,  that  any  know  his  fi  y  as  a 


THE      F  o  rJ  R  T  ii     SIGN         Part  III. 

Mediator  ;  for  the  latter  depends  upon,  and  arifes  from  the  for 
mer.     It  is  by  feeing  the  excellency  of  Chriit's  perfon,  that  the 
faints  are  made  fenfible  of  the  precioufnefs  of  his  blood,  and  its 
farriciency  to  atone  for  fin  :   for  therein  coniifts  the  precioiifnefs 
of  ChrifVs  blood,  that  it  is  the  blood  of  fo  excellent  and  amiable 
a  perfon.     And  on  this  depends  the  meritorioufnefs  of  his  obe 
dience,  and    fufficiency  and  prevalence  of  his  intercellion.     By 
this  flight  of  the  moral  beauty  of  divine  things,  is  feen  the  beauty 
of  the  way  of  falvation  by  Chrill  ;  for  that  conlills  in  the  beau 
ty  of  the  moral  perfections  of  God,  which  wonderfully   mines 
forth  in  every  ftep  of  this  method  of  falvation,  irom  beginning 
to  end.     By  this  is  feen  the  fitnefs  and  iuitablenefs  of  this  way  ; 
for  this  wholly  confifts  in  its  tendency  to  deliver  us  from  fin  and 
heli,  and  to  bring  us  to  the  happinefs  which  confiits  in  the  pof- 
feifion  and  enjoyment  of  moral  good,  in  a  way  fweetly  agreeing 
with  God's  moral  perfections.     And  in  the  way's  being  con 
trived  fo  as  to  attain  thefe  ends,  confifts  the  excellent  wifdom  of 
that  way.     By  this  is  feen  the  excellency  of  the  word  of  God. 
Take  away  all  the  moral  beauty  and  fwectnefs  in  the  word,  and 
the  Bible  is  left  wholly  a  dead  letter,  a  dry,  lifelefs,  taftelefs 
thing.     By  this  is  feen  the  true  foundation  of  our  duty,    the 
worfhinefs  of  God  to  be  fo  eiteemed,  honoured,  loved,  fubmit- 
ted  to,  and  ferved,  as   he  requires  of  us,  and  the  amiablenefs  of 
the  duties  thcmfelves  that  are  required   of  us.     And  by  this  is 
feen  the  true  evil  of  fin  :  for  he  who  fees  the  beauty  of  holinefs, 
muft  neceflarily  fee  the  hatefulnefs  of  fin,  its  contrary.     By  this 
men  imderfhnd  the  true  glory  of  heaven,  which  confifts  in  the 
beauty  and  happinefs  that  is  in   holinefs.     By  this  is   feen   the 
amiablenefs  and  happinefs  of  both  faints  and  angels.     He  that 
fees  the  beauty  of  holinefs,  or  true  moral  good,  lees  thegreatefl 
and  mod  important  thing  in  the  world,  which  is  the  iulnefs  of 
all  things,  without  which  all  the  world  is  empty,  no  better  than 
nothing,  yea,  worfe  than  nothing.     Unlefs  this  is  feen,  nothing 
is  feen  that  is  worth  the  feeing  ;  for  there  is  no  other  true  excel 
lency  or  beauty.     Unlefs  this  be  underibocl,  nothing  is  under- 
ilood  that  is  worthy  of  the  exercife  of  the  noble  faculty  of  under- 
ihnding.     This  is  the  beauty  of  the  Godhead,  and  the  divinity 
of  divinity,  (if  I  may  fo  fpeak,)  the   good  of  the  infinite   foun 
tain  of  good  ;  without  which  God  himfelf  (if  that  were  pollible 
to  be)  would  be  an  infinite  evil ;  without  which,  we    ourfclves 
had  better  never  have  been  ;  and  without  which  there  had  bet 
ter  have  been  no  being.     He  therefore  in  effect  knows  nothing, 
that  knows  not  this  ;  his  knowlege  is  but  the  fhadow  of  know- 
le-e,  or  the  form  of  knowl-ge,  as   the  apoftle  calls  it.     Well 

therefore 


OF    GRACIOUS     AFFECTIONS. 

therefore  may  the  fcripture  reprefent  thofe  who  are  defiitule  of 
that  fpi ritual  fenfe,  by  which  is  perceived  the  beauty  of  holi- 
nefs,  as  totally  blind,  deaf,  and  fenfelefs,  yea,  dead.  And  well 
may  regeneration,  in  which  this  divine  fenfe  is  given  to  the 
foul  by  its  Creator,  be  reprefenled  as  opening  the  blind  eyes, 
and  raifing  the  dead,  and  bringing  a  perfon  into  a  new  world. 
For  if  what  has  been  faid  be  confidered,  it  will  be  manifeii, 
that  when  a  perfon  has  this  fenfe  and  knowlege  given  him,  h-j 
will  view  nothing  as  he  did  before;  though  before  he  knewa&\ 
things  after  the  flefli,  yet  henceforth  he,  will  know  them  jo  r;j 
more ;  and  he  is  become,  a  i?ezu  creature,  old  things  are 
away,  behold,  all  things  are  become  new ;  agreeable  to  c  Cor. 
v.  16,  17. 

And  befides  the  things  that  have  been  already  mentioned, 
there  arifes  from  this  fenfe  of  fpiritual  beauty,  all  true  experi 
mental  knowlege  of  religion,  which  is  of  kfelf  as  it  were  a 
new  world  of  knowlege.  He  that  fees  not  the  beauty  of  ho'li- 
nefs,  knows  not  what  one  of  the  graces  of  God's  Spirit  is,  be 
is  deftitute  of  any  idea  or  conception  of  all  gracious  exercifes  of 
foul,  and  all  holy  comforts  and  delights,  and  all  effecis  of  the 
faving  influences  of  the  Spirit  of  God  on  the  heart  ;  and  fo  is 
ignorant  of  the  greateit  works  of  God,  the  moft  important  and 
glorious  eflfecls  of  his  power  upon  the  creature;  and  alfo  is 
wholly  ignorant  of  the  faints  as  faints,  he  knows  not  what 
they  are  ;  and  in  eflecl  is  ignorant  of  the  whole  fpiritual 
world. 

Things  being  thus,  it  plainly  appears,  that  God's  implant 
ing  that  fpiritua!  fupernatural  fenfe  which  has  been  fpoken  of, 
makes  a  great  change  in  a  man.  And  were  it  not  for  the  very 
imperfect  degree,  in  which  this  fenfe  is  commonly  given  at 
firft,  or  the  (mail  degree  of  this  glorious  light  that  firft  dawns 
upon  the  foul ;  the  change  made  by  this  fpiritual  opening  of  the 
eyes  in  converfion,  would  be  much  greater,  and  more  remark 
able  every  way,  than  if  a  man,  who  had  been  born  blind,  and 
with  only  the  other  four  fenfes,  mould  continue  fo  a  long  time, 
and  then  at  once  fliould  have  the  fenfe  of  feeing  imparted  to 
him  in  the  midft  of  the  clear  light  of  the  fun,  mfcovering  a 
world  of  vifible  objects.  For  though  fight  be  more  noble  than 
any  of  the  other  external  fenfes,  yet  this  fpiritual  fenfe  which 
has  been  fpoken  of,  is  infinitely  more  noble  than  that,  or  any 
other  principle  of  difcerning  that  a  man  naturally  has,  and  the 
pbjefi  of  this  fenfe  infinitely  greater  and  more  important. 

This 


304  T  H  E     F  o   u   R  T  H    S  I   G   N         Part  1IL 

This  fort  of  underflanding  or  knowlege,  is  that  knowlcge 
of  divine  things  from  whence  all  truly  gracious  arlecrions  do 
proceed;  by  which  therefore  all  affections  are  to  be  tried. 
Thofe  afFedlions  that  arife  wholly  from  any  other  kind  of  know 
lcge,  or  do  re  full  from  any  other  kind  of  appreheniions  of 
mind,  are  vain,  t 

From  what  has  been  faid,  may  be  learned  wherein  the  moft 
rilVntial  diiTerence  lies  between  that  light  or  underflanding 
v/hich  is  given  by  the  common  influences  of  the  Spirit  of  God, 
on  the  hearts  of  natural  men,  and  thatfaving  inftruclion  which 
is  given  to  the  faints.  The  latter  primarily  and  molt  effen- 
tially  lies  in  beholding  the  holy  beauty  that  is  in  divine  things ; 
which  is  the  only  true  moral  good,  and  which  the  foul  of  fallen 
man  is  by  nature  totally  blind  to.  The  former  eonfifts  only  in 
a  further  understanding,  through  the  a  ill  fiance  of  natural  prin 
ciples,  of  thofe  tilings  which  men  may  know,  in  fome  mcafure, 
I'V  the  alone  ordinary  exercife  of  their  faculties.  And  thi* 
knowlege  conliils  only  in  the  knowlege  of  thofe  things  per- 


.  f  "  Take  heed  of  contenting  yourfelves  with  every  kind  of  know- 
leg?.  Do  not  worfhip  every  image  of  your  own  heads;  efpecially 
you  that  fall  fhort  of  truth,  or  the  knowlege  of  it.  For  when  you 
have  fome,  there  may  be  yet  that  wanting,  which  may  make  you 
iincere.  There  are  many  men  of  great  knowlege,  able  to  teach  them- 
felves,  and  others  too  ;  and  yet  their  hearts  are  unfound.  How  comes 
tills  to  pafs  ?  Is  it  becaufc  they  have  fo  much  light  ?  No  ;  but  be- 
cnule  they  want  much.  And  therefore  content  not  yourfelves  with 
every  knowlege.  There  is  fome  knowlege  which  men  have  by  the 
light  of  nature,  (which  leaves  them  without  excufe)  from  the  book 
of  creation  ;  fome  by  power  of  education  ;  fome  by  the  light  of  the 
law,  v/k-^eby  men  know  their  fin  and  evils;  fome  by  the  letter  of 
the  gofpel ;  and  fo  men  may  know  much,  and  fpeak  well ;  and  fo  in 
feeing,  fee  not  :  fome  by  the  Spirit,  and  may  fee  much,  fo  as  to 
prophecy  in  Chriil's  name,  and  yet  bid  depart,  Matth.  vii.  New 
there  is  a  //>&/  efgh>y,  whereby  the  cleft  fee  things  in  another  man 
ner  :  to  tell  you  how,  they  cannot  :  it  is  the  beginning  of  light  in 
heaven  :  and  the  fame  Spirit  that  fills  Chrift,  filling  their  rninds,  that 
they  knov/,  by  this  anointing,  all  things ;  which  if  ever  you  have, 
you  nrafl  become  babes  and  fools  in  your  own  eyes. ,  God  will  never 
write  his  law  in  your  minds,  until  all  the  fcribblings  of  it  are  blotted 
oat.  Account  all  your  knowiege  lofs  for  the  gaining  of  this.  It  is 
fad  to  fee  many  a  man  pleafing  himfclf  in  his  own  dreaming  delufi- 
ons ;  yet  the  poor  creature  in  feeing,  fees  not ;  which  is  God's  hca- 
ry  curfe  upon  men  under  grcateft  means,  and  which  lays  ail  wafe 
a:id  defolate."  Skfcrd's  Paral'ie,  Part.  I.  p.  147* 


OF    GRACIOUS    AFFECTIONS        305 

taining  to  religion,  which  are  natural.  Thus  for  infiance,  ia 
thofe  awakenings  and  convictions  of  confcience,  that  natural 
men  are  often  fubjecl  to,  the  Spirit  of  God  gives  no  knowlege 
of  the  true  moral  beauty  which  is  in  divine  things  ;  but  only 
affifts  the  mind  to  a  clearer  idea  of  the  guilt  of  fin,  or  its  re 
lation  to  a  punimmerit,  and  connection  with  the  evil  offufftr- 
ing,  (without  any  fight  of  its  true  moral  evil,  or  odioulnefs  as 
fin,)  and  a  clearer  idea  of  the  jwtana/perfeclions  of  God,  where 
in  confifts,  not  his  holy  beauty  and  glory,  but  his  awful  and 
terrible  greatnefs.  It  is  a  clear  fight  of  this,  that  will  fully  a- 
waken  the  confciences  of  wicked  men  at  the  day  of  judgment, 
without  any  fpiritual  light.  And  it  is  a  leflcr  degree  of  the 
fame,  that  awakens  the  confciences  of  natural  men,  without 
fpiritual  light,  in  this  world.  The  fame  difcoveries  are  in  fome 
meafure  given  in  the  confcience  of  an  awakened  {inner  in  this 
world,  which  will  be  given  more  fully  in  the  confciences  of 
fmners  at  the  day  of  judgment.  The  fame  kind  of  fight  or 
apprehenfion  of  God,  in  a  leffer  degree  makes  awakened  fin- 
ners  in  this  world  fenfible  of  the  dreadful  guilt  of  fin,  againih 
fo  great  and  terrible  a  God,  and  fenfible  of  its  amazing  pu- 
nifhment,  and  fills  them  with  fearful  apprehenfions  of  divine 
wrath  ;  that  will  thoroughly  convince  all  wicked  men,  of  the 
infinitely  dreadful  nature  and  guilt  of  fin,  and  aftoniih  them 
with  apprehenfions  of  wrath,  when  Chrift  fhall  come  in  the 
glory  of  his  pbwer  and  majefty,  and 'every  eye  (hall  fee  him, 
and  all  the  kindreds  of  the  earth  fhall  wail  becaufe  of  him. 
And  in  thofe  common  illuminations,  which  are  fomctimes 
given  to  natural  men,  exciting  in  them  fome  kind  of  religious 
defire,  love  and  joy,  the  mind  is  only  affifled  to  a  clearer  appre 
henfion  of  the  natural  good  that  is  in  divine  things.  Thus 
fometimes,  under  common  illuminations,  men  are  raifed  with 
the  ideas  of  the  natural  good  that  is  in  heaven  ;  as  its  outward 
glory,  its  eafe,  its  honor  and  advancement,  a  being  there  the 
objects  of  the  high  favour  of  God,  and  the  great  refpeclofmen 
and  angels,  £?c.  So  there  are  many  things  exhibited  in  the 
gofpel,  concerning  God  and  Chrift,  and  the  way  of  falvation, 
that  have  a  natural  good  in  them,  which  fnifs  the  natural  prin 
ciple  of  felf-love.  Thus  in  that  great  goodnefs  of  God  to  fm 
ners,  and  the  wonderful  dying  love  of  Chrift,  there  is  a  natu 
ral  good,  which  all  men  love,  as  they  love  themfelves  ;  as  well 
as  a  fpiritual  and  holy  beauty,  which  is  taen  only  by  the  regene 
rate.  Therefore  there  are  many  things  eppcrraining  to  the  word 

Q  q  of 


306        THE     FOURTH     SIGN          Part  III. 

of  God's  grace  delivered  in  the  gofpel,  which  may  caufe  natu 
ral  men,  when  they  hear  it,  anon  with  joy  to  receive  it.  All 
that  love  which  natural  men  have  to  God,  and  Chrift,  and 
Chriftian  virtues,  and  good  men,  is  not  from  any  fight  of  the 
amiablenefs  of  the  holinefs,  or  true  moral  excellency  of  thefe 
things ;  but  only  for  the  lake  of  the  natural  good  there  is  in  them. 
All  natural  mens  hatred  of  fin,  is  as  much  from  principles  of 
nature,  as  mens  hatred  of  a  tyger  for  his  rapacioufnefs,  or  their 
averfion  to  a  ferpent  for  hispoifon  and  hurtfulnefs :  and  all  their 
love  of  Chriftian  virtue,  is  from  no  higher  principle  than  their 
love  of  a  man's  good  nature,  which  appears  amiable  to  natural 
men  ;  but  no  otherwife  than  filver  and  gold  appears  amiable  in 
the  eyes  of  a  merchant,  or  than  the  blacknefs  of  the  foil  is  beau- 
tiful  in  the  eyes  of  the  farmer. 

From  what  has  been  faid  of  the  nature  of  fpiritual  under- 
Handing,  it  appears,  that  fpiritual  uriderftanding  does  not  con- 
fift  in  any  new  doctrinal  knowlege,  or  in  having  fuggefted  to 
the  mind  any  new  propofuion,  not  before  read  or  heard  of :  for 
it  is  plain,  that  this  fuggefting  of  new  propofitions,  is  a  thing 
entirely  diverfe  from  giving  the  mind  a  new  tafte  or  relifh  of 
beauty  and  fweetnefs.  *  It  is  alfo  evident,  that  fpiritual  know 
lege  does  not  confift  in  any  new  doctrinal  explanation  of  any 
part  of  the  fcripture  ;  for  ftill,  this  is  but  doctrinal  knowlege, 
or  the  knowlege  of  propofitions ;  the  doctrinal  explaining  of 
any  part  of  fcripture,  is  only  giving  us  to  underftand,  what 
are  the  propofitions  contained  or  taught  in  that  part  of  fcrip 
ture. 

Hence  it  appears,  that  the  fpiritual  under/landing  of  the  fcrip 
ture,  does  not  confift  in  opening  to  the  mind  the  myftical  mean 
ing  of  the  fcripture,  in  its  parables,  types  and  allegories  ;  for 
this  is  only  a  doctrinal  explication  of  the  fcripture.  He  that 

explains 

*  Calvin,  in  his  Institutions,  Book  I.  Chap.  ix.  §  i.  fays,-"  It  is 
not  the  office  of  the  Spirit  that  is  promifed  us,  to  make  new  and  be 
fore  unheard-of  revelations,  or  to  coin  fome  new  kind  of  doctrine, 
which  tends  to  draw  us  away  from  the  received  doctrine  of  the  gof 
pel  ;  but  to  feal^and  confirm  to  us  that  very  doctrine  which  is  by  the 
gofpd."  And  in  the  fame  place  he  fpeaks  of  fome,  that  in  thofe'days 
maintained  the  contrary  notion,  pretending  to  be  immediately  led  by  the 
Spirit,  as  perfons  that  were  governed  ly  a  moft  haughty  felf  conceit  ^  and 
vot  Jo  properly  to  be  looked  upon  GS  only  labouring  under  a  miftake,as  drivett 
by  a  fort  ofrainr J~  - f- 


O~F    GRACIOUS   AFFECTIONS.         307 

explains  what  is  meant  by  the  ftony  ground,  and  the  feed's  fpring- 
ing  up  fuddenly,  arid  quickly  withering  away,  only  explains 
what  propofitions  or  doclrines  are  taught  in  it.  So  he  that  ex 
plains  what  is  typified  by  Jacob's  ladder,  and  the  angels  of  God 
afcending  and  defcending  on  it,  or  what  was  typified  by  Jo- 
fhua's  leading  Ifrael  through  Jordan,  only  {hews  what  propo 
fitions  are  hid  in  thefe  paflages.  And  many  men  can  explain 
thefe  types,  who  have  no  fpiritual  knowlege.  It  is  poflible 
that  a  man  might  know  how  to  interpret  all  the  types,  parables, 
enigmas,  and  allegories  in  the  Bible,  and  not  have  one  beam 
of  fpiritual  light  in  his  mind  ;  becaufe  he  may  not  have  the 
lead  degree  of  that  fpiritual  fenfe  of  the  holy  beauty  of  divine 
things  which  has  been  fpoken  of,  and  may  fee  nothing  of  this 
kind  of  glory  in  any  thing  contained  in  any  of  thefe  myfteries, 
or  any  other  part  of  the  fcripture.  It  is  plain,  by  what  the 
apoftle  fays,  that  a  man  might  underftand  all  fuch  myfteries, 
and  have  no  faving  grace  ;  i  Cor.  xiii.  2.  "  And  though  I 
"  have  the  gift  of  prophecy,  and  underftand  all  myfteries,  and 
"  all  knowlege,  and  have  not  charity,  it  profiteth  rne  nothing." 
They  therefore  are  very  fooiifh,  who  are  exalted  in  an  opinion 
of  their  own  fpiritual  attainments,  from  notions  that  come  into 
their  minds,  of  the  myftical  meaning  of  thefe  and  thofe  paffages 
of  fcripture,  as  though  it  was  a  fpiritual  underftanding  of  thefe 
paffages,  immediately  given  them  by  the  Spirit  of  God,  and 
hence  have  their  affeclions  highly  raifed  :  and  what  has  been 
{aid,  mews  the  vanity  of  fuch  affections. 

From  what  has  been  faid.  it  is  alfo  evident,  that  it  is  not 
fpiritual  knowlege,  for  perfons  to  be  informed  of  their  duty, 
by  having  it  immediately  fuggefted  to  their  minds,  that  fuch 
arid  fuch  outward  aclions  or  deeds  are  the  will  of  God.  If  we 
fuppofe  that  it  is  truly  God's  manner  thus  to  fignify  his  will 
to  his  people,  by  immediate  inward  fuggeftions,  fuch  fugge- 
ftions  have  nothing  of  the  nature  of  fpiritual  light.  Such  kind 
of  knowlege  would  only  be  one  kind  of  doctrinal  knowlege  : 
a  proportion  concerning  the  will  of  God,  is  as  properly  a  doc 
trine  of  religion,  as  a  propofitiori  concerning  the  nature  of  God^ 
or  a  work  of  God :  and  an  having  either  of  thefe  kinds  of  pro 
pofitions,  or  any  other  propofition,  declared  to  a  man,  either 
by  fpeech  or  inward  fuggeftion,  differs  vaftly  from  an  having 
the  holy  beauty  of  divine  things  manifefted  to  the  foul,  werein 
fpiritual  knowlege  does  moft  efTentially  confift.  Thus  there 
was  no  fpiritual  light  in  Balaam ;  though  he  had  the  will  of 

God 


308         THE     FOURTH     SIGN        Part  III. 

God  immediately  fuggefted  to  him  by  the  Spirit  of  God  from 
lime  to  time,  concerning  the  way  that  he  mould  go,  and  what 
he  mould  do  and  fay. 

It  is  manifeft  therefore,  that  a  heing  led  and  directed  in 
this  manner,  is  not  that  holy  and  fpi  ritual  leading  of  the  Spirit 
of  God,  which  is  peculiar  to  the  faints,  and  a  diitinguilhing 
mark  of  the  fons  of  God,  fpoken  of  Rom.  viii.  14.  "  For  as 
"  many  as  are  led  by  the  Spirit  of  God,  are  the  fons  of  God." 
Gal.  v.  18.  "But  if  ye  be  led  by  the  Spiiit,  ye  are  not  under 
"  the  law." 

And  if  perfons  have  thewill  of  God  concerning  their  attions, 
fuggefted  to  them  by  fome  text  of  fcripture,  fuddenly  and  ex 
traordinarily  brought  to  their  minds,  which  text,  as  the  words 
lay  in  the  Bible  before  they  came  to  their  minds,  related  to  the 
aftion  and  behaviour  of  fome  other  perfon,  but  they  fuppofe, 
as  God  fent  the  words  to  them,  he  intended  fomethmg  further 
by  them,  and  meant  fuch  a  particular  a&ion  of  theirs ;  I  fay, 
if  perfons  fhould  have  the  will  of  God  thus  fuggefted  to  them 
with  texts  of  fcripture,  it  alters  not  the  cafe.  The  fuggeflion 
being  accompanied  with  an  apt  text  of  fcripture,  does  not  make 
the  fuggeftion  to  be  the  nature  of  fpiritual  inftruclion.  As 
for  inftance,  if  a  perfon  in  New-England,  on  fome  occafion, 
xvere  at  a  lofs  whether  it  was  his  duty  to  go  into  fome  popifh  or 
heathenifh  land,  where  he  was  like  to  be  expofed  to  many  dif 
ficulties  and  dangers,  and  mould  pray  to  God  that  he  would 
fhew  him  the  way  of  his  duty;  and  after  earned  prayer,  fhould 
have  thofe  words  which  God  fpake  to  Jacob,  Gen.  xlvi.  fud 
denly  and  extraordinarily  brought  to  his  mind,  as  if  they  were 
fpoken  to  him  ;  "  Fear  not  to  go  down  into  Egypt ;  and  I  will 
*'  go  with  thee;  and  I  will  alfo  furely  bring  thee  up  again." 
In  which  words,  though  as  they  lay  in  the  Bible  before  they 
came  to  his  mind,  they  related  only  to  Jacob,  and  his  behavior; 
yet  he  fuppofes  that  God  has  a  further  meaning,  as  they  were 
brought  and  applied  to  him  ;  that  thus  they  are  to  be  under- 
flood  in  a  new  fenfe,  that  by  Egypt  is  to  be  underfiood  this  par 
ticular  country  he  has  in  his  mind,  and  that  the  aftiori  intended 
is  his  going  thither,  and  that  the  meaning  of  thepromifeis,  that 
God  would  bring  him  back  into  New-England  again.  There 
is  nothing  of  the  nature  of  a  fpiritual  or  gracious  leading  of  the 
Spirit  in  this;  for  there  is  nothing  of  the  nature  of  fpiritual 
under/landing  in  it.  Thus  to  underftand  texts  of  fcripture,  is 
KOI  t©  have  a  fpiritual  underftand  ing  of  them.  Spiritually  to 

wnderfiand 


OF    GRACIOUS    AFFECTIONS.         309 

underftand  the  fcripture,  is  rightly  to  underftand  what  it  in  the 
fcripture,  and  what  was  in  it  before  it  was  unuerfloocl;  it  is  to 
underftand  rightly,  what  ufed  to  be  contained  in  the  meaning  of 
it,  and  not  the  making  a  new  meaning.  When  the  mind  is 
enlightened  fpiiitttaily  and  rightiy  to  understand  the  fcripture, 
it  is  enabled  to  fee  that  in  the  fcripture,  which  before  was  nut 
feen,  by  nafon  of  blindnefs.  But  if  it  was  by  reafon  of  blind- 
nefs,  that  is  an  evidence  that  the  fame  meaning  was  in  it  be 
fore,  otherwife  it  would  have  been.no  blindnefs  ilot  to  fee  it ; 
it  is  no  blindnefs  not  to  fee  a  meaning  which  is  not  there. 
Spiritually  enlightening  the  eyes  to  underftand  the  fcripture.  is 
to  open  the  eyes,  PfaL  cxix.  18.  "  Open  thou  mine  eyes,  that  I 
**  may  behold  wondrous  things  out  of  thy  law  ;''  which  argues 
that  the  reafon  why  tjie  fame  was  not  feen  in  the  fcripture  be 
fore,  was,  that  the  eyes  vfcrcjkut ;  which  would  not  be  the 
cafe,  if  the  meaning  that  is  now  underftood  was  not  there  be 
fore,  but  is  now  newly  added  to  the  fpriptufe,  by  the  manner 
of  the  fcripture 's  coming  to  my  mind.  This  making  a  new 
meaning  to  the  fcripture,  is  the  fame  thing  as  making  a  new 
fcripture;  it  is  properly  adding  to  the  word,  which  is  threaten* 
ed  with  fo  dreadful  acurfe.  Spiritually  to  underfund  the  fcrip 
ture,  is  to  have  the  eyes  of  the  mind  opened,  to  behold  the  won 
derful  fpiritual  excellency  of  the  glorious  things  contained  in 
the  true  meaning  of  it,  and  that  always  were  contained  in  it, 
ever  fince  it  was  written  :  to  behold  the  amiable  and  bright 
rnanifeftations  of  the  divine  perfections,  and  of  the  excellency 
and  fufficiency  of  Chrift,  and  the  excellency  and  fuitablenefs  of 
the  way  of  falvation  by  Chrift,  and  the  fpiritual  glory  of  the 
precepts  and  promifes  of  the  fcripture,  &c.  which  things  are 
and  always  were  in  the  Bible,  and  would  have  been  feen  before, 
if  it  had  not  been  for  blindnefs,  without  having  any  new  fenfe 
added,  by  the  words  being  fent  by  God  to  a  particular  perfou, 
andfpoken  anew  to  him,  with  a  new  meaning. 

And  as  to  a  gracious  leading  of  the  Spirit^  it  confifts  in  two 
things ;  partly  in  injlruciing  a  perfori  in  his  duty  by  the  Spirit, 
and  partly  in  powerfully  inducing  him  to  comply  with  that  in- 
{Irucliori.  But  fo  far  as  the  gracious  leading  of  the  Spirit  lies 
in  inftruftion,  it  confifts  in  a  perfon's  being  guided  by  a  fpiri 
tual  and  diftinguifhing  taile  of  that  which  has  in  it  true  mon-l 
beauty.  I  have  fhewn  that  fpiritual  knowlege  primarily  con- 
fids  in  a  tafte  or  relilh  of  the  amiablenefs  and  beauty  of  that 
-which  is  truly  good  and  holy:  this  holy  rclifh  is  a  thing  ihu 

difcerns 


3  ie         THE     FOURTH    SIGN        Part  III. 

difcerns  and  diflingui flies  between  good  and  evil,  between  holy 
and  unholy,  without  being  at  the  trouble  of  a  train  of  reafon- 
ing*  As  he  who  has  a  true  reliih  of  external  beauty,  knows 
\vhat  is  beautiful  by  looking  upon  it ;  he  ftands  in  no  need  of 
a  train  of  reaioning  about  the  proportion  of  the  features,  in  or 
der  to  determine  whether  that  which  he  fees  be  a  beautiful 
countenance  or  no ;  he  needs  nothing  but  only  the  glance  of 
his  eye.  He  who  has  a  rectified  muficai  ear,  knows  whether 
the  found  he  hears  be  true  harmony;  he  does  not  need  firft  to 
be  at  the  trouble  of  the  reafonings  of  a  mathematician,  about 
the  proportion  of  the  notes.  He  that  has  a  rectified  palate, 
knows  what  is  good  food,  as  foon  as  he  taftes  it,  without  the 
rcaafon"mg  of  a  phyfician  about  it.  There  is  a  holy  beauty  and 
fweetnefs  in  words  and  aftions,  as  well  as  a  natural  beauty  in 
countenances  and  founds,  and  fweetnefs  in  food;  Job.  xii.  11. 
"  Doth  riot  the  ear  try  words,  and  the  mouth  tafte  his  meet?" 
When  a  holy  and  amiable  a&ion  is  fuggefted  to  the  thoughts 
of  a  holy  foul;  that  foul,  if  in  the  lively  exercife  of  its  fpiruual 
tafte,  at  once  fees  a  beauty  in  it,  and  fo  inclines  to  it,  and  clo- 
fes  with  it.  On  the  contrary,  if  an  unworthy  unholy  action 
be  fuggefted  to  it,  its  fanftined  eye  fees  no  beauty  in  it,  and  is 
not  pleafed  with  it;  its  fanclified  tafte  relifhes  no  fweetnefs  in 
it,  but  on  the  contrary,  it  is  naufeous  to  it.  Yea  its  holy  tafte 
and  appetite  leads  it  to  think  of  that  which  is  truly  lovely,  and 
naturally  fuggefts  it ;  as  a  healthy  tafte  and  appetite  naturally 
{"tiggefts  the  idea  of  its  proper  object.  Thus  a  holy  perfon  is 
led  by  the  Spirit,  as  he  is  inftru6ted  and  led  by  his  holy  tafte, 
and  difpofition  of  heart ;  whereby,  in  the  lively  exercife  of 
grace,  he  eafily  diftinguifhes  good  arid  evil,  and  knows  at  once 
what  is  a  fuitable  amiable  behaviour  towards  God,  and  towards 
man,  in  this  cafe  and  the  other;  and  judges  what  is  right,  as 
it  were  fpontaaeoufly,  and  of  himfelf,  without  a  particular 
deduction,  by  any  other  arguments  than  the  beauty  that  is  feen, 
and  goodnefs  that  is  tafted.  Thus  Chrift  blames  the  Pharifees, 
that  they  did  not,  even  of  their  ownfdves,  judge  what  was  right, 
without  needing  miracles  to  prove  it,  Luke  xii.  57.  The  apof- 
t!e  feems  plainly  to  have  refpecl  10  this  way  of  judging  of  fpi- 
ritual  beauty,  in  Rom.  xii.  2.  "  Be  ye  transformed  by  the 
"  renewing  of  your  mind,  that  ye  may  prove  what  is  that  good, 
**  and  perfe6r,  and  acceptable  will  of  God." 

There  is  fuch  a  thing  zsgood  tafte  of  natural  beauty,  (which 
learned  men  often  freak  of,)   that  is  excrcifed  about  temporal 

things, 


OF    GRACIOUS   AFFECTIONS.      311 

things,  in  judging  of  them  ;  as  about  the  juftnefs  of  a  fpeech, 
the  goodnefs  of  ftyle,  the  beauty  of  a  poem,  the  gracefulnefs  of 
deportment,   &c.     A   lale  great    philofopher  of   our  nation, 
writes  thus  upon   it*;     "To   have  a  tafte,  is  to  give  things 
"   their  real  value,  to  be  touched  with  the  good,  to  be  (hocked 
*'  with    the  ill ;  not  to   be  dazzled   with   falfe  luilres,  but  in 
"  fpight  of  all   colours,  and   every    thing  that  might  deceive 
*'  or    arnufe,   to   judge   foundly.       Taftt   and  judgment   then 
11  fhould  be  the   fame   thing;  and  yet  it  is  eafy   to  difcern  a 
"  difference.     The  judgment  forms  its  opinions  from  reflec- 
*'  tion  :  the  reafon  on  this  occafion  fetches  a  kind  of  circuit, 
"  to  arrive  at  its  end ;  it  fuppofes  principles,  it  draws  confe- 
"  quences,  and  it  judges;  but  not  without  a  thorough  know - 
"  lege  of  the  cafe ;  fo  that  after  it  has  pronounced,  it  is  rea- 
"  dy  to  render  a  reafon  of  its  decrees.     Good  tajh  obferves 
"  none  of  thefe  formalities ;  ere  it  has  time  to  confult,  it   has 
"  taken  its  fide  ;  as    foon  as  ever   the  object  is  prefented  it, 
"  the  impreflion  is  made,  the  fentiment  formed,  a(k  no  more 
"  of  it.     As   the  ear  is  wounded  with   a  harm  found,  as  the. 
"  fmell    is   focthed  with  an  agreeable  odour,  before  ever  the 
"  reafon  have  meddled  with  thofe  obje6ts  to  judge  of  them, 
"  fo  the  tajh  opens  itfelf  at  once,  and  prevents  all  reflection. 
"  They  may  come  afterwards  to  confirm  it,  and  difcover  the 
"  fecret  reafons  of  its  conduft;  but  it  was  not  in  its  power  to 
"   wait  for  them.     Frequently  it  happens  not  to  know  them  at 
"  all,  and  what  pains  foever  it  ufes,  cannot  difcover  what  it  was 
"  determined  it  to  think  as  it  did.     This  conduct  is  very  dif- 
"  ferent    from  that    the  judgment  obferves  in  its  decifi <.:•••: 
*'  unlefs  we  chufe  to    fay,  that  good  tafte  is  as  it  were  a  firft. 
"  motion,  or  a  kind  of  iriftincT;  of  right  reafon,  which  hurries 
"  on  with  rapidity,  and  conduces  more  fecurely  than  all  the 
"  reafonings   fhe  could  make  ;  it  is  a   firft  glance  of  the  eve, 
"  which  difcov:  rs  to  us  the  nature  and  relations  of  things  in  a 
"  moment." 

Now  as  there  is  fuch  a  kind  of  taflc  of  the  mind  as  tfeis, 
which  philofophers  fpeak  of,  whereby  perfons  are  guided  111 
their  judgment,  of  the  natural  beauty,  gracefulnefs,  propriety, 
noblenefs  and  fublimity  of  fpeeches  and  actions,  whereby  they 
judge  as  it  were  by  the  glance  of  the  eye,  or  by  inward  fen  ra 
tion,  and  the  firft  impreffion  of  the  objed  ;  fo  there  is  likewifo 

fuch 

*  Chambers's  Didionary,  under  the  vrord  TASTE. 


212         THE    FOURTH    SIGN  Part  III. 

fuch  a  thing  as  a  divine  tajle,  given  and  maintained  by  the 
Spirit  of  God,  in  the  hearts  of  the  faints,  whereby  they  are  in 
like  manner  led  and  guided  in  difcerning  and  diftinguifhing 
the  true  fpiritual  and  holy  beauty  of  actions  ;  and  that  moie 
eafily,  readily,  and  accurately,  as  they  have  more  or  lefs  of  the 
Spirit  of  God  dwelling  in  them.  And  thus  the  fon  s  of  God  art 
led  by  the  Spirit  oj  God,  in  their  behaviour  in  the  world. 

A  holy  difpofction  and  fpiritual  tafle,  where  grace  is  flrong 
and  hvely,  will  enable  a  foul  to  determine  what  aciions  are 
right  and  becoming  Chriflians,  not  only  more  fpeedily,  but 
far  more  exactly,  than  the  greateft  abilities  without  it.  This 
may  be  illuftrated  by  the  manner  in  which  fome  habits  of  mind, 
and  difpofitions'of  heart,  of  a  nature  inferior  to  true  grace, 
will  teach  and  guide  a  man  in  his  aftions.  As  for  inftance,  if 
a  man  be  a  very  good  natured  man,  his  good  nature  will  teach 
him  better  how  to  acl:  benevolently  amongft  mankind,  and 
will  direct  him,  on  every  occafion,  to  thofe  fpecches  and  ac 
tions,  which  are  agreeable  to  rules  of  goodnefs,  than  the  ftrongeft 
reafon  \viii  a  man  of  a  rriorofe  temper.  So  if  a  man's  heart 
be  under  the  influence  of  an  entire  friendfhip,  and  moil  endear 
ed  affeclion  to  another  ;  though  he  be  a  man  of  an  indifferent 
capacity,  yet  this  habit  of  his  mind  will  direcl  him,  far  more 
readily  and  exaclly,  to  a  fpeech  and  deportment,  or  manner  of 
behaviour,  which  {hall  in  all  refpe&s  be  fweet  and  kind,  and 
agreeable  to  a  benevolent  difpofition  of  heart,  than  the  greateft 
capacity  without  it.  He  has  as  it  were  a  fpirit  within  him, 
that  guides  him  ;  the  habit  of  his  mind  is  attended  with  a  tafte, 
by  which  he  immediately  relifhes  that  air  and  mien  which  is 
benevolent,  and  dif relifhes  the  contrary,  and  caufes  him  to 
diftinguiOi  between  one  and  the  other  in  a  moment,  more  pre- 
cifely,  than  the  molt  accurate  reafonings  can  find  out  in  many 
hours.  As  the  nature  and  inward  tendency  of  a  ftone,  or  other 
heavy  body,  that  is  let  fall  from  a  loft,  fliev/s  the  way  to  the 
centre  of  the  earth,  more  exafily  in  an  inftant,  than  the  abiefl 
mathematician,  without  it,  could  determine,  by  his  moft  accu 
rate  observations,  in  a  whole  day.  Thus  it  is  that  a  fpiritual 
difpofition  and  fade  teaches  and  guides  a  man  in  his  behaviour  in 
the  world.  So  an  eminently  humble,  or  meek,  or  charitable  dif 
pofition,  will  dire£l  a  perfon  of  mean  capacity  to  fuch  a  be 
haviour,  as  is  agreeable  to  Chriftian  rules  of  humility,  mcek- 
nefs  and  charity,  far  more  readily  and  precifely,  than  the  moft 
diligent  ftudy,  and  elaborate  reafonings,  of  a  man  of  the  ftrongeft 

faculties, 


OF    GRACIOUS     AFFECTIONS*         313 

faculties,  who  has  not  a  Chriftian  fpirit  within  him.  So  alfo 
will  a  fpirit  of  love  to  God,  and  holy  fear  and  reverence  to 
wards  God,  and  filial  confidence  in  God,  and  an  heavenly 
difpofition,  teach  and  guide  a  man  in  his  hehaviour. 

It  is  an  exceeding  difficult  thing  for  a  wicked  man,  deflitute 
of  Chriftian  principles  in  his  heart,  to  guide  him,  to  know 
how  to  demean  hirnfelf  like  a  Chrifliari,  with  the  life,  and 
beauty,  and  heavenly  fweetnefs  of  a  truly  holy  humble,  Chrift* 
like  behaviour.  He  knows  not  how  to  put  on  thefe  garments, 
neither  do  they  fit  him  ;  Eccl.  x.  2,  3.  "  A  wife  man's  heart 
"  is  at  his  right  hand ;  but  a  fool's  heart  is  at  his  left.  Yea 
"  alfo,  when  he  that  is  a  fool  walkcth  by  the  way,  his  wifdom 
"  faileth  him,  and  he  faith  to  every  one  that  he  is  a  fool  :"  with 
verf.  15.  "  The  labor  of  the  foolifli  wearieth  every  one  of 
"  them,  becaule  he  knowcth  not  how  to  go  to  the  city."  Prov. 
x.  32.  "  The  lips  of  the  righteous  know  what  is  acceptable." 
Chap.  xv.  2.  "  The  tongue  of  the  wife  ufeth  kriowlege  aright : 
11  but  the  mouth  of  fools  poureth  out  foo-lifhnefs."  And  chap, 
xvi.  23.  **  The  heart  of  the  righteous  teacheth  his  mouth*  end 
"  addeth  learning  to  his  lips." 

The  faints  in^  thus  judging  of  actions  by  a  fpintual  tafte, 
have  not  a  particular  recourfe  to  the  expre/s  rules  of  God's 
word,  with  refpe-hl  to  every  word  and  aftion  that  is  before 
them,  the  good  or  evil  of  which  they  thus  judge  of:  but  yet 
their  tafte  itfelf  in  general,  is  lubject  to  the  rule  of  God's  word, 
and  rnull  be  tried  by  that,  and  a  right  reafoning  upon  it.  As  a 
man  of  a  rectified  palate  judges  of  particular  morfels  by  his 
tafte  ;  but  yet  his  palate  itfelf  muft  be  judged  of,  whether  it  be 
right  or  no,  by  certain  rules  and  reafons.  But  a  fpiritual  ta,  • 
of  foul,  mightily  helps  the  foul,  in  its  reafonings  on  the  word 
of  God,  and  in  judging  of  the  true  meaning  of  its  rules  ;  as  it 
removes  the  prejudices  of  a  depraved  appetite,  and  naturally 
leads  the  thoughts  in  the  right  channel,  cafls  a  light  on  the 
word  of  God,  and  caufes  the  true  meaning  mod  naturally  to 
come  to  mind,  through  the  harmony  there  is  between  the  dif- 
pofition  and  reiifh  of  a  fari£tified  foui,  and  the  true  meai 
of  the  rules  of  God's  word.  Yea,  this  harmony  tends  to  briruj 
the  texts  themfelves  to  mind,  on  proper  occafions  ;  as  the  par 
ticular  flate  of  the  ftomach  and  palate,  tends  to  bring  fuch  par 
ticular  meats  and  drinks  to  mind,  as  are  agreeable  to  that  flate. 
Thus  the  children  of  God  are  led  by  the  Spirit  of  God  in  judging 
of  afclions  tihemfclves,  and  in  their  iwr-ditatiyns  upon,  and  juclg- 

R  r  ing 


314  T  ii  £    F  o  u   R  T  H    S  i  c  N         Part  III* 

ing  of,  and  applying  the  rules  of  God's  holy  word  :  and  fo  God 
teaches  them  hisjiatutes,  and  cau/es  them  to  underjland  the.  way 
of  his  precepts  ;  which  the  pfalmift  fo  often  prays  for. 

But  this  leading  of  the  Spirit  is  a  thing  exceeding  diverfe 
from  that  which  fome  call  fo  ;  which  confifts  not  in  teaching 
them  God's  flatutes  and  precepts,  that  he  has  already  given  ; 
but  in  giving  them  new  precepts,  by  immediate  inward  fpeech 
or  fuggeflion  ;  and  has  in  it  no  tailing  the  true  excellency  of 
things,  or  judging  or  difcerning  the  nature  of  things  at  all. 
They  do  not  determine  what  is  the  will  of  God  by  any  tafle 
or  relim,  or  any  manner  of  judgment  of  the  nature  of  things, 
but  by  an  immediate  diclate  concerning  the  thing  to  be  done  ; 
there  is  no  fuch  thing  as  any  judgment  or  wifdom  in  the  cafe. 
Whereas  in  that  leading  of  the  Spirit  which  is  peculiar  to  God's 
children,  is  imparted  that  true  wifdom,  and  holy  difcretion, 
fo  often  fpoken  of  in  the  word  of  God  ;  which  is  high  above 
the  other  way.  as  the  ftars  are  higher  than  a  glow-worm  ;  and 
that  which  Balaam  and  Saul  (who  fometimes  were  led  by  the 
Spirit  in  that  other  way)  never  had^  and  no  natural  man  caa 
have,  without  a  change  of  nature. 

What  has  been  faid  of  the  nature  of  fpiritual  underfland- 
ing,  as  confifting  mod  efientially  in  a  divine  fupernatural  fenfe 
and  relim  of  the  heart,  not  only  mews  that  there  is  nothing  of 
it  in  this  falfejy  fuppofed  leading  of  the  Spirit,  which  has  been 
now  fpoken  of;  but  alfo  mows  the  difference  between  fpiritual 
underilanding,  and  all  kinds  and  forms  of  enthufiafm,  all  im 
aginary  fights  of  God  and  Chrift  arid  heaven,  all  fuppofed  wit- 
nellmg  of  the  Spirit,  and  teilimonies  of  the  love  of  God  by 
immediate  inward  fuggefiion  ;  and  all  impreilions  of  future 
events,  and  immediate  revelations  of  any  fecret  fai3s  \vhatfo- 
ever  ;  all  enthufiaftical  impreflions  and  applications  of  words  of 
fcripture,  as  though  they  were  words  now  immediately  fpoken  by 
God  to  a  particular  perfon,  in  a  new  meaning,  and  carrying 
fomething  more  in  them,  than  the  words  contain  as  they  lie  in 
the  Bible  ;  and  all  interpretations  of  the  myftical  meaning  of 
the  fcripture,  by  fuppofed  immediate  revelation.  None  of 
thefe  things  confift  in  a  divine  fenfe  and  relifh  of  the  heart,  of 
the  holy  beauty  and  excellency  of  divine  things ;  nor  have  they 
any  thing  to  do  with  fucb  a  fenfe  ;  but  all  confift  in  impreflions 
in  the  head  ;  all  are  to  be  referred  to  the  head  of  imprejjwnson 
the  imagination,  and  confift  in  the  exciting  external  ideas  in  the 
mind,  either  in  ideas,  of  outward  fhapes  and  colours,  or  words 

fpoken, 


OF   GRACIOUS  AFFECTIONS.     315 

fpoken,  or  letters  written,  or  ideas  of  things  external  and  fenfi- 
ble,  belonging  to  aclions  done,  or   events    accomplished  or  to 
be  accompiiihed.     An  enthufiaftical  fuppofed  manifeftaticn   of 
the  love  of  God,  is  made  by  the  exciting  an  idea  of  a  fmiling 
countenance,  or  fome   other  pleafant  outward  appearance,  or 
by  the  idea  of  pleafant  words  fpoken,  or  written,  excited  in  the 
imagination,  or  fome  pleafant  bodily  fenfation.  So  when  per- 
fons  have  an  imaginary  revelation  of  fome  fecret   facl,  it  is 
by  exciting  external  ideas  ;  either  of  fome  words,  implying  a 
declaration  of  that   facl:,  or  fome   vifible  or  fenfible    circum- 
ftances  of  fuch  a  facl.     So  the  fuppofed  leading  of  the  Spirit, 
to  do  the  will  of  God,  in  outward  behaviour,  is   either  by  ex 
citing  the  idea  of  words  (which  are  outward    things)  in    their 
minds,  either  the  words  of  J'cripture  or  other  words,  which  they 
k)okuponas  an  immediate  command  of  God  ;  or  elfe  by  excit 
ing  and   impreding  ftrongly  the  ideas  of  the   outward  adlioris 
t'hemfelves.   So  when  an  interpretation  of  a  fcripture  type    or 
allegory,  is  immediately,  in  an  extraordinary  way,  ftrongly  fug- 
gefted,  it  is  by  fuggeft  ing  words,1  as  though  one  fecretly  whifpefed 
and  told  the  meaning;  or  by  exciting  other  ideas  in  the  imagination. 
Such  fort  of  experiences  and  difcoveries  as  thefe  commonly 
raife  the  affeclions  of  fuch  as  are  deluded  by  them,  to  a  great 
height,  and  make   a  mighty   uproar  in  both    foul  and  body. 
And  a  very  great  part  of  the  falfe  religion  that  has  been  in  the 
world,  from  one  age  to  another,  confifts  in  fuch  difcoveries  as 
thefe,  and  in   the  affections   that  flow    from    them.     In  fuch 
things  confifted  the  experiences  of  the'  ancient  Pythagoreans 
among  the  Heathen,  and  many  others  among  them,  who  had 
ftrange  ecftafies  and  raptures,  and  pretended  to  a  di°vine  afflatus, 
and    immediate   revelations    from  heaven.     In  fuch  things  as 
thefe  feem  to  have  confifted  the  experiences  of  the  EiTenes,  an 
ancient  feel:  among  the  Jews,  at,  and  after  the  times  of  the  a- 
poftles.     In  fuch  things  a«    thefe  confifted  the  experiences  of 
many  of  the  ancient  Gnoftics,  and  the  Montanifts,  and  many 
other  feels  of  ancient   heretics,  in  the  primitive  ages  of  the 
Chriftian  church.     And  in  fuch  things  as  thefe  confifted  the 
pretended  immediate  converfe,  with  God  and  Chrift,  and  faints 
and  angels  of  heaven,  of  the  Monks,  Anchorites,  and  Reclufes, 
that  formerly  abounded  in  the  church  of  Rome.  In  fuch  things 
confifted  the  pretended  high  experiences,  and  great  fpirituality 
of  many  feels  of  enthufiafts,  that  fwarmed  in  the  world  after 
the  reformation  ;  fuch  as  the  Anabaptifts,  Antinomians,  and 

Familiftst 


316          THE    FOURTH    SIGN         Part  III. 

Familifls,  the  followers  of  N.  Stork,  Tb,  Muncer,  Jo.  Becold, 
Henry  Pfeifer,  David  George,  Cafper  Swenckfield,  Henry 
Nicolas,  Johannes  Agncola  Eillebius  ;  and  the  many  wild 
enthufiafls  that  were  in  England  in  the  days  of  Oliver  Crom 
well  ;  and  the  followers  of  Mrs.  Hutchifon,  in  New-England  ; 
as  appears  hy  the  particular  and  large  occounts  given  of  all  thefe 
fects,  by  that  eminently  holy  man,  Mr.  Samuel  Rutherford,  in 
his  Difplay  of  the  fpiritual  Anlicftrift.  And  in  fuch  things  as 
thefe  confided  the  experiences  of  the  late  French  prophets,  and 
their  followers.  And  in  thefe  things  feems  to  lie  the  religion  of 
the  many  kinds  of  enthufiafls  of  the  prefent  day.  It  is  by  fuch 
fort  of  religion  as  this  chiefly  that  Satan  transforms  himfelf  in 
to  an  angel  of  light :  and  it  is  that  which  he  has  ever  mo  ft  fuc- 
cefsfully  made  ufe  of  to  confound  hopeful  and  happy  revival,'} 
of  religion,  from  the  beginning  of  the  Chriflian  church  to  this 
day.  When  the  Spirit  of  God  is  poured  out,  to  begin  a  glo 
rious  work,  then  the  old  ferpent,  as  faft  as  poffible,  and  by  all 
means  introduces  this  baftard  religion,  and  mingles  it  with  the 
true  ;  which  has  from  time  to  time  foon  brought  all  things  into 
confufion.  The  pernicious  confequence  of  it  is  not  eafily  ima 
gined  or  conceived  of,  until  we  fee  and  are  amazed  with  the 
$wful  effects  of  it,  and  the  difrnal  defolation  it  has  made.  If 
the  revival  of  true  religion  be  very  great  in  its  beginning,  yet 
if  this  baftard  comes  in,  there  is  danger  of  its  doing  as  Gideon's 
baftard  Ahimelech  did,  who  never  left  until  he  had  flain  all  his 
threescore  and  ten  true  born  fons,  excepting  one,  that  was  for 
ced  to  flee.  Great  and  flricl:  therefore  fliould  be  the  watch  and 
guard  that  minifters  maintain  againfl  fuch  things,  efpeciaily  at 
a  time  of  great  awakening:  for  men,  efpeciaily  the  common 
people,  are  eafily  bewitched  with  fuch  things;  they  having 
iuch  a  glaring  and  gliflering  fhew  of  high  religion  ;  and  the  de 
vil  hiding  his  own  fnape,  and  appearing  as  an  angel  of  light, 
that  men  may  not  be  afraid  of  him,  but  may  adore  him. 

The  imagination  or  phantafy  feems  to  be  that  wherein  are 
formed  all  thofe  delufions  of  Satan,  which  thofe  are  carried 
away  with,  who  are  under  the  influence  of  falfe  religion,  and 
counterfeit  graces  and  affe&ions.  Here  is  the  devil's  grand 
lurking-place,  the  very  nefl  of  foul  and  delufive  fpirils.  It  is 
very  much  to  be  doubted,  whether  the  devil  can  come  at  the- 
foul  of  man,  at  all  to  affect  it,  or  to  excite  any  thought  or  mo 
tion,  or  produce  any  effect  whatfoever  in  it,  any  other  way, 
than  by  the  phantafy';  which  is  that  power  of  the  foul,  by  which 

it 


OF  GRACIOUS   A  F  SECTIONS.     317 

it  receives,  and  is  the  fubjecl    of  the  fpecies,  or  ideas  of  out 
ward  and  fenfible  things.     As   to  the   laws    and  means  which 
the  Creator  has  eftabiifhed,  for  the  intercoorfe  and   communi 
cation  of  unbodied  fpirits,  we  know  nothing  about  them  ;  we 
do  not  know  by  what  medium    they  manifeft  their  thoughts  to 
each  other,  or  excite  thoughts  in  each  oilier.     But  as  to  fpirits 
that  are  united  to  bodies,  thofe  bodies  God  has  united  them  to 
are  their  medium  of  communication.     They  have  no  other  me 
dium  of  afting  on  other  creatures,  or  being  acled  on  by  them, 
than  the  body.    Therefore  it  is   not  to  be  luppofed  that  Satan 
can  excite   any  thought,  or  produce  any  effect  in  the    foul  of 
man,  any  otherwife,  than  by  foroc  motion  of  the  animal  fpiriis, 
or  by  caufing  fome  motion  or  alteration    in  fomething  which 
appertains  to  the  body.     There  is  this  reafon  to  think  that  the 
devil  cannot  produce  thoughts  in  the  foul  immediately,  or  any 
other  way  than  by  the  medium  of  the  bodyv,  viz.  that  he  can- 
not  immediately  fee  or  know   the  thoughts  of  the  foul  :  it  is 
abundantly  declared  in  the  fcripture,  to  be  peculiar  to  the  om- 
nifcient  God  to  do  that.     But  it  is  not  likely  that  the  devil  can 
immediately  produce  an  efre6r,  which  is  out  of  the  reach  of  his 
immediate  view.     It  feems  unreafonable  to  fuppofe,  that  his  im 
mediate  agency  fhould  be  out  of  his  own  fight,  or  that  it  fhould 
be  irnpoflible  for  him  to  fee  what  he  himfelf  immediately  does. 
Is  it  not  unreafonable  to  fuppofe,  that  any  fpirit  or  intelligent 
agent,  fhould  by  the  act  of  his  will,  produce  effects,  accord 
ing  to  his  understanding,  or  agreeable  to  his  own  thoughts,  and 
that  immediately,  and  yet  the  effects  produced,  be  beyond  the 
reach  of  his  underftanclmg,  or  where  he  can  have  no  immediate 
perception  or  difcerning  at  all  ?  But  if  this  be  fo,  that  the  de 
vil  cannot   produce  thoughts  in  the   foul  immediately,  or  any 
other  way  than  by  the  animal  fpirits,  or  by  the  body,  then  it 
follows,  that  he  never  brings  to  pafs  any  thing  in  the  foul,  but 
by  the  imagination  or  phantafy,  or  by  exciting  external  ideas. 
For  we  know  that  alterations  in  the  body,  do  immediately  ex 
cite  no  other  fort  of  ideas  in  the   mind,  but  external  ideas,  or 
ideas  of  the  outward  fenfcs,  or  ideas  which  are  of  the  fame  out 
ward  nature.     As  to  reflection,  abftrat?iion,  reafon  ing.  &c.  and 
thofe  thoughts  and  inward  motions  which  are  the  fruits  of  thefe 
acls  of  the  mind,  they  are  not  the  next  effects  of  impreflionson 
the  body.     So  that  it  inuil  be  only  by  the  imagination,  that  Sa 
tan  has   accefs  to  the  foul,  to  tempt  and  delude  it,  or  fu»geft 

any 


THE      FOURTH     SIGN         Part  III. 

any  thing  to  it.  *  And  this  feems  to  be  the  reafon  why  per- 
ibns  that  are  under  the  difeafe  of  melancholy,  are  commonly  f'o 
vifibly  ar.d  remarkably  Tubjeft  to  the  fuggeftions  and  tempta 
tions  of  Satan;  that  being  a  difeafe  which  peculiarly  affecls  the 
animal  fpirits,  and  is  attended  with  weaknefs  of  that  part  of  the 
body  which  is  the  fountain  of  the  animal  fpirits,  even  the  brain, 
v.7hich  is,  as  it  were,  the  feat  of  the  phantafy.  It  is  by  impref- 
fionsrnade  on  the  brain,  that, any  ideas  are  excited  in  the  mind, 
vby  the  motion  ef  the  animal  {pints,  or  any  changes  made  in 
the  body.  The  brain  being  thus  weakened  and  difeafed,  it  is 
Icfs  under  the  command  of  the  higher  faculties  of  the  foul,  and 
yields  the  more  eafily  to  extrinfic  impreflions,  and  is  over-pow 
ered  by  the  difordered  motions  of  the  animal  fpirits ;  and  fo  the 

devil 

*  t(  The  imagination  is  that  room  of  the  foul,  wherein  the  devil 
doth  often  appear.  Indeed  (to  fpeak  exactly,)  the  devil  hath  no  ef 
ficient  power  over  the  rational  part  of  a  man  :  he  cannot  change  the 
will,  fce  cannot  alter  the  heart  of  a  raan.  So  that  the  utmoft  he  can 
do,  in  tempting  a  man  to  fin,  is  by  fuafionand  fuggeition  only.  But 
then  how  doth  the  devil  do  this  r  Even  by  working  upon  the  imagi 
nation.  He  ohferveth  the  temper,  and  bodily  conftitution  of  a  man ; 
and  thereupon  fuggefis  to  his  fancy,  and  injecls  his  fiery  darts  there 
into,  by  which  the  mind  a^id  will  come  to  be  wrought  upon.  The 
devil  then,  though  he  hath  no  imperious  efficacy  over  thy  will,  yet 
becaofe  he  can  thus  ftirand  move  thy  imagination,  and  thpu  being 
lisrarally  deftitute  of  grace,  canft  not  withftand  thefe  fuggeftions  ; 
hence  it  is  that  any  lin  in  thy  imagination,  though  but  in  the  outward 
works  of  the  foul,  yet  doth  quickly  lay  hold  on  all.  And  indeed,  by 
this  means  do  arife  thofe  horrible  deliiiions,  that  are  in  many  errone 
ous  ways  of  religion  :  all  is  becaufe  their  imaginations  are  corrupted. 
\ea,  how  often  are  thefe  diabolical  delufions  of  the  imagination, 
taken  far  the  gracious  operations  of  God's  Spirit  ? — It  is  from  hence 
that  many  have  pretended  to  enthufiafms  ; — they  leave  the  fcriptures, 
and  wholly  attend  to  what  they  perceive  and  feel  within  t(iem."  Eur- 
gf/f  OK  Original  Sin,  p.  360. 

The  great  Turretine,  fpeaking  on  that  queftion,  What  is  tie  power 
tfA-fgfU  ?  fays,  "  As  to  bodies,  there  is  no  doubt,  but  that  they 
can  do  a  great  deal  upon  all  forts  of  elementary  andfublunary  bodies, 
to  move  them  locally,  and  varioufly  to  agitate  them.  It  is  alfo  cer 
tain,  that  they  can  ad  upon  the  external  and  internal  fenfes,  to  ex 
cite  them,  or  to  bind  them.  Eut  as  to  the  rational  foul  itfelf,  they 
can  do  nothing  immediately  upon  that ;  for  to  God  alone,  who  knows 
and  fearches  the  hearts,  and  who  has  them  in  his  hands,  does  it  alio 
appertain  to  bow  and  move  them  whitherfoever  he  will.  But  angels 
can  a-fl  upon  the  rational  foul,  .only  mediately,  by  imaginations." 
I  y'hcolog.  Elencb.  Loc.  ViL  %/?.  7. 


OF    GRACIOUS   AFFECTIONS 

devil  has  greater  advantage  to  affect  the  mind,  by  working  on 
the  imagination.  And  thus  Satan,  when  he 'calls  in  thofe  hoi- 
rid  fuggeilions  into  the  minds  of  many  melancholy  perfons, 
in  which  they  have  no  hand  themfelves,  he  does  it  by  exciting 
imaginary  ideas,  either  of  fome  dreadful  words  or  femences,  or 
other  horrid  foutward  ideas.  And  when  he  tempts  other  per 
fons  who  are  not  melancholy,  he  does  it  by  preferring  to  the 
imagination,  in  a  lively  and  alluring  manner,  the  objefts  ef 
their  lufts,  or  by  exciting  ideas  of  words,  and  fo  by  them  ex 
citing  thoughts  ;  or  by  promoting  an  imagination  of  outward 
actions,  events,  circumftances,  &c.  Innumerable  are  the  ways 
by  which  the  mind  might  be  led  on  to  all  kind  of  evil  thoughts, 
by  exciting  external  ideas  in  the  imagination. 

If  perfons  keep  no  guard  at  thefe  avenues  of  Satan,  by  which 
he  has  accefs  to  the  foul,  to  tempt  and  delude  it,  they 'will  fee 
likely  to  have  enough  of  him.  And  efpecially,  if  in  (lead  of 
guarding  againlt  him,  they  lay  themfelves  open  to  him,  and 
feek  and  invite  him,  becaufe  he  appears  as  an  angel  of  light, 
and  counterfeits  the  illuminations  and  graces  of  the  Spirit  of 
God,  by  inward  whifpers,  and  immediate  fuggefiions  of  fairs 
and  events,  pleafant  voices,  beautiful  images,  and  other  ira- 
preffionson  the  imagination.  There  are  many  who  are  deiii- 
ded  by  fuch  things,  and  are  lifted  up  with  them,  and  feek  after 
them,  that  have  a  continued  courfe  of  them,  and  can  have  theai 
almoft  when  they  will ;  and  efpecially  when  their  pride  and 
vain-glory  has  moft  occafion  for  them,  to  make  a  Chew  of  them 
before  company.  It  is  with  them,  fome  thing  as  it  is  with  thole 
who  are  profeftors  of  the  artoi  telling  where  loft  things  are  to 
be  found,  by  impreffions  made  on  their  imaginations  ;  thev 
laying  themfelves  open  to  the  devil,  he  is  always  at  hand  to 
give  them  the  defired  impreiTion. 

Before  I  finifti  what  I  would  fay  on  this  head  of  imaginations, 
counterfeiting  fpiritual  light,  and  affections  arifing  from  them. 
I  would  renewedly  (to  prevent  mftiinderftanding  of  what  has 
been  faid)  ddire  it  may  be  obferved,  that  I  am  far  from  deter 
mining,  that  no  affeftions  are  fpiritual  which  are  attended  with 
imaginary  ideas.  Such  is  the  nature  of  man,  that  he  can  Icarce- 
ly  think  of  any  thing  intenfely,  without  fome  kind  of  o;u 
ideas.  They  arife  and  interpoie  themfelves  unavoidably,  in  the 
courfe  of  a  man's  thoughts  ;  though  oftentimes  they  are  very 
confuted,  and  are  not  what  the  mind  regards.  When  the  mind 
is  much  engaged,  and  the  thoughts  iiueufc,  oftentimes  the  ima 
gination 


320  .    THE     FIFTH     SIGN  Part  III. 

gination  is  more  Itrong,  and  the  outward  idea  more  lively, 
cfpecially  in  perfons  ot  Tome  conftitutions  of  body.  But  there 
is  a  great  difference  between  thefe  two  things,  viz.  lively  ima 
ginations  ari/itig  fromjirong  affections ,  zndjirong  affections  ari- 
Jitigfrom  lively  imaginations.  The  former  may  be,  and  doubt- 
Ids  often  is,  in  cafe  of  truly  gracious  affedions.  The  affec 
tions  do  not  arife  from  the  imagination,  nor  have  any  depen 
dence  upon  it ;  but  on  the  contrary,  the  imagination  is  only 
.the  accidental  effect,  or  confequent  of  the  affection,  through 
the  iii'irmiry  of  human  nature.  But  when  the  latter  is  the  cafe, 
as  it  often  is,  that  the  affeclion  arifes  from  the  imagination,  an4 
is  built  upon  it,  as  its  foundation,  inftead  of  a  fpiritual  illumi 
nation  or  difcovery,  then  is  the  affection,  however  elevated, 
worthlefs  and  vain.  And  this  is  the  drift  of  what  has  been  now 
faid,  of  imprellions  on  the  imagination.  Having  obferved  this, 
I  proceed  to  another  mark  of  gracious  affections. 

V.  Truly  gracious  affections  are  attended  with  a  reafonable 
and  fpiritual  conviction  of  the  judgment,  of  the  reality  and 
certainty  of  divine  things. 

This  feems  to  be  implied  in  the  text  that  was  laid  as  the 
foundation  of  this  difcourfe,  Whom  having  not  fan,  ye  love  ;  in 
whom  though  now  ye  fee.  him  not,  yet  BELIEVING,^  rejoice  with 
joy  unjpcakable,  and  full  of  glory. 

All  thofc  who  are  truly  gracious  perfons  have  a  folid,  full, 
thorough  and  effectual  conviction  of  the  truth  of  the  great 
things  of  the  gofpel ;  I  mean,  that  they  no  longer  halt  between 
two  opinions  ;  t he  great  dodrines  of  the  gofpel  ceafe  to  be  any 
longer  doubtful  things,  or  matters  of  opinion,  which,  though 
probable,  are  yet  difputable  ;  but  with  them,  they  are  points 
fettled  .and  determined,  as  undoubted  and  indifputable ;  fo  that 
they  are  not  afraid  to  venture  there  all  upon  their  truth.  Their 
coriviclion  is  aneffi-ffual  convi6lion  :  fo  that  the  great,  fpiritual, 
rbyfterious,  and  invilible  things  of  the  gofpel,  have  the  .influ 
ence  of  real  and  certain  things  upon  them  ;  they  have  the  weight 
and  power  of  real  things  in  their  hearts  ;  and  accordingly  rule 
in  their  affedlions,  and  govern  them  through  the  courfe  of  their 
live*.  With  refjpeft  to  Chrilt's  being  the  Son  of  God,  and 
Saviour  of  the  world,  and  the  great  things  he  has  revealed 
concerning  himfelf,  and  his  Father,  and  another  world,  they 
have  not  only  a  predominating  opinion  that  thefe  things  are 
true,  and  fo  yield  their  affent,  as  they  do  in  many  other  mat- 
ivrri  of  doubtful  fpeculation  \  but  they  fee,  that  it  is  really  fo  : 

their 


or    GRACIOUS    AFFECTIONS         321 

their  eyes  are  opened,  fo  that  they  fee  that  really  Jems  is  the 
Chrift,  the  Son  of  the  living  God.  And  as  to  the  things  which 
Chrift  has  revealed,  of  God's  eternal  purpofes  and  defigfls, 
concerning  fallen  man,  and  the  glorious  and  everlaiting  things 
prepared  for  the  faints  in  another  world,  they  fee  that  they  are 
lo  indeed:  and  therefore  thefe  things  are  of  great  weight  with 
them,  and  have  a  mighty  power  upon  their  hearts,  and  influence 
over  their  pra&ice,  in  fame  meafure  aniwerabte  to  their  infinite 
importance. 

That  all  true  Chriftians  have  fuch  a  kind  of  conviction  of  the 
truth  of  the  things  of  the  gofpel,  is  abundantly  manifeft  from 
the  holy  fcriptures.  I  will  mention  a  few  places  of  many ; 
Matth.  xvi.  15,  1 6,  17.  "  But  whom  fay  ye  that  I  am  ?  Simon 
'  Peter  anfwered  and  laid,  Thou  art  Chrift,  the  Son  of  the  liv- 
"  ing  God.  And  Jefus  anfwered  and  faid  unto  him,  Bleffed  art 
[<  thou  Simon  Barjona : — my  Father  which  is  in  heaven  hath 
'*  revealed  it  unto  thee."  John  vi.  68,  69.  "  Thou  haft  the 
'  words  of  eternal  life.  And  we  believe,  and  are  furethat  thou 
"  art  that  Chrift,  the  Son  of  the  living  God."  John  xvii.  6,  7, 
8.  "  I  have  manifefted  thy  name  unto  the  men  which  thou  gaveit 
"  me  out  of  the  world. — Now  they  have  known  that  ail  things 

I  whatfoever  thou  haft  given  me,  are  of  thee.     For  I  have  given 
"  unto  them  the  words  which  thou  gaveit  me  ;  and  they  have 
"  received  them,  and  have  known  furely  that  I  came  out  from 
;*  thee,  and  they  have  believed  that  thou  didft  fend  me."     Awb 
viii.  37.  «  If  thou  believed  with  all  thy  heart,  thou  mayft."     2 
Cor.  iv.  n,  12,  13,  14.  "We  which  live,  are  always  delivered 
"  unto  death  for  Jefus  fake. — De%h  worketh  in  us. — We  hav- 

*  ing  the  fpirit  of  faith,  according  as  it  is  written,  I  believed, 
"  and  therefore  have  I  fpoken  :  we  alfo  believe,  and  therefore 
"  fpeak  ;  knowing,  that  he  which  raifed  up  the  Lord  Jefus,  mall 
"  raife  up  us  alfo  by  Jefus,  and  mail  prc-fent  us  with  you."  To 
gether  with  verf.  16.  "  For  which  caufe  we  faint  not."  And 
verf.  18.  "While  we  look  eot  at  the  things  which  are  feen," 
&c.  And  chap.  v.  i.  "  For  we  know,  that"  if  our  earthly  houfc 
"  of  this  tabernacle  were  diffolved,  we  have  a  building  of  Gocf. 
"  And  verf.  6,  7,  8.  "Therefore  we  are  always  confident, 

'  knowing  that  whilft  we  are  at  home  in  the  body,  we  are  abfent 

II  from  the  Lord  :  for  we  walk  by  faiih,  not  by  light.     We  are 
"  confident,  I  fry,  and  willing  rather  vo  be  abfejit  frorn  the  bo- 
"  dy,  and  prcrent  with  the  Lord."     2  Tim.  i.  i?,.  "  For  the 
:l  which  caufe  I  alfo  fuffer  thefe  things  ;  neverthelefs  I  am  not 
"  afhamed  :  for  I  know  whom  I  have  believed,  and  I  ara  per- 

S  f  «  fuaded 


v 


322  THE      FIFTH     SIGN  Part  III. 

"  fuaded  that  he  is  able  to  keep  that  which  I  have  committed 
"  unto  him  againit  that  day/'  Heb.  iii.  6.  "  Whofe  hcuie  are 
"  we,  if  wre  hold  faft  the  confidence,  and  the  rejoicing  of  the  hope 
"  firm  unto  the  end."  Heb.  xi.  I .  "  Now  faiih  is  the  fubilunce 
"  of  things  hoped  for,  and  the  evidence  of  things  not  ften  :"  10- 
44  gether  with  that  whole  chapter,  i  John  iv.  13,  14,  15,  16. 
"  Hereby  know  we  that  we  dwell  in  him,  and  he  in  us,  becaufo 
44  he  hath  given  us  of  his  Spirit.  And  we  have  feen  and  Jo  tell. - 
4'  fy,that  the  Father  Tent  the  Son  to  be  the  Saviour  of  the  work!. 
"  \Vhofoever  (hall  confefs  that  Jefus  is  the  Son  of  God,  God 
44  dwelleth  in  him,  and  he  in  God.  And  we  have  known  and 
44  believed  the  love  that  God  hath  to  us."  Chap.  v.  4,  5.  "  For 
4<  whatfoever  is  born  of  God,  overcometh  the  world:  and  this 
44  is  the  viclory  that  overcometh  the  world,  even  our  faith. 
4<  Who  is  he  that  overcometh  the  world,  but  he  that  bdieveth 
*'  that  Jefus  is  the  Son  of  God  r" 

Therefore  truly  gracious  affeclions  are  attended  with  fuch  a 
kind  of  conviclion  and  perfuafion  of  the  truth  of  the  things  of 
the  gofpel,  and  fight  of  their  evidence  and  reality,  as  thcfe  and 
other  fcriptures  fpeak  of. 

There  are  many  religious  affeclions,  which  are  not  attended 
with  fuch  a  conviclion  of  the  judgment.  There  are  many  ap- 
prehenfions  and  ideas  which  foine  have,  that  they  call  divine 
difjoveries,  which  are  affeclirg,  but  riot  convincing.  Though 
for  a  little  while,  they  may  feem  to  be  more  perfuaded  of  the 
truth  of  the  things  of  religion,  than  they  ufed  to  be,  and  may 
yield  a  forward  ailent,  like  many  of  Chriit's  hearers,  who  be 
lieved  for  a  while ;  yet  they  have  no  thorough  and  effectual 
conviclion ;  nor  is  there  any  great  abiding  change  in  them,  in 
this  refpecl, ,  that  whereas  formerly  they  did  not  realize  the 
great  things  of  the  gofpel,  now  thefe  things,  with  regard  to  re 
ality  and  certainty,  appear  new  to  them,  and  they  behold  them 
quite  in  another  view  than  they  ufed  to  do.  There  are  many 
perfons  who  have  been  exceedingly  railed  with  religious  affec 
tions,  and  think  they  have  been  converted,  they  do  not  go  about 
the  world  any  more  convinced  of  the  truth  of  the  gofpel,  than 
they  ufed  to  be  ;  or  at  leaft,  there  is  no  remarkable  alteration  : 
they  are  not  men  who  live  under  the  influence  and  power  of 
a  realizing  conviclion  of  the  infinite  and  eternd  things  which 
the  gofpel  reveals ;  if  they  were  it  would  be  impcllible  for 
them  to  live  as  they  do.  Becaufe  their  affections  are  not  attend 
ed  with  a  thorough  conviclion  of  the  mind,  they  are  not  at  all 
to  be  depended  on  ;  however  great  a  fhow  and  noife  they  make, 


OF    GRACIOUS    AFFECTIONS.         323 

his  like  the  blaze  of  tow,  or  crackling  of  thorns,  orlike  the  for 
ward  flomilhing  blade  on  ftony  ground,  that  has  no  root,  nor 
deepnefs  of  earth  to  maintain  its  life. 

Some  perfons,  under  high  affections,  and  a  confident  perfuafion 
of  their  good  eitate,  have  that,  which  they  very  igtiorantly  call 
a  feeing  the  truth  of  the  word  of  God,  and  which  is  very  far 
from  it,  after  this  manner ;  they  have  fome  text  of  fcripture  com 
ing  to-  their  minds,  in  a  fudden  and  extraordinary  manner,  imme 
diately  declaring  unto  them  (as  they  fuppofe)  that  their  fins  are 
forgiven,  or  that  God  loves  them,  and  will  fave  them  ;  and  it 
may  be  have  a  chain  of  fcriptures  coming  one  after  another,  to 
the  fame  purpofe  ;  and  they  are  convinced  that  it  is  truth  ;.  i.  e. 
they  are  confident  that  it  is  certainly  fo,  that  their  fins  are  for 
given,  and  God  does  love  them,  £c. — they  lay  they  know  it  is 
fo  ;  and  when  the  words  of  fcripture  are  fuggeiled  to  them,  and 
as  they  fuppofa  immediately  fpoken  to  them  by  God,  in  this 
meaning,  they  are  ready  to  cry  out,  Truth,  truth  !  it  is  certainly 
Jo  !  the.  word  of  God  is  trut !  And  this  they  call  a  feeing  the 
truth  of  the  word  of  God.  Whereas  the  whole  of  their  faith 
amounts  to  no  more,  than  only  a  ftrong  confidence  of  their  own 
good  eftate,  and  fo  a  confidence  that  thole  words  are  true,  which 
they  fuppofe  tell  them  they  are  in  a  good  eitate :  when  indeed 
(as  was  mown  before)  there  is  no  fcripture  which  declares  that 
any  perfon  is  in  a  good  eftate  direclly,  or  any  other  way  than  by 
confequence.  So  that  this,  inftead  of  being  a  real  fight  of  the 
truth  of  the  word  of  God,  is  a  fight  of  nothing  but  a  phantom, 
and  is  all  over  a  delufion.  Truly  to  fee  the  truth  of  the  word  of 
God,  is  to  fee  the  truth  of  the  gofpel ;  which  is  the  glorious 
doftrine  the  word  of  God  contains,  concerning  God,  and  Jefus 
Chrifr,  and  the  way  of  falvation  of  by  him,  and  the  world  of  glo 
ry  that  he  is  entered  into,  and  purchafed  for  all  them  who  be 
lieve  ;  and  not  a  revelation  that  iuch  and  fuchparticular  perfons 
are  true  Chriftians,  and  (hall  go  to  heaven.  Therefore  thofe  ai- 

•  feclions  which  arile  from  no  other  perfuafion  of  the  truth  of  the 
[:  word  of  God  than  this,  arife  from  delufion,  and  not  true  convic- 

•  tion ;   and  confequently  are  themfelves  delufive  and  vain. 

But  if  the   religious  affections  that  perfons  have,  do  indeed 
arife  from  aflrong  perfuafion  of  the  truth  of  the  Chriftian  reli 
gion  ;  their  affections  are  not  the  better,  unlefs  their  perfuafion 
|  be  a  rea/'onabU  perfuafion  orconyiftion.     By  a  reafonable  con- 
\  viclion,  I  mean  a  conviclion  founded  on  real  evidence,  or  upon 
\  'that  which  is  a  good  reafon,  or  jufl  ground  of  conviclion.     Men 
;  may  have  a  ftrong  perfuafion  that  the  Chriilian  religion  is  true, 

when 


THE    FIFTH    SIGN  part  III. 

when  their  perfuafion  is  not  at  all  built  on  evidence,  but  altoge 
ther  on  education,  and  the  opinion  of  others  ;  as  many  Mahome 
tans  are  ftrongly-perfuaded  of  the  truth  of  the  Mahometan  religi 
on,  becaufe  their  fathers,  and  neighbors,  and  nation  believe  it.— 
That  belief  of  the  truth  of  the  Chriitian  religion,  which  is  built 
on  the  very  fame  grounds  with  Mahometans  belief  of  the  Maho 
metan  religion*  is  the  fame  fort  of  belief.  And  though  the  thing- 
believed  happens  to  be  better  ;  yet  that  does  not  make  the  belief 
itfelf  to  be  of  a  better  fort:  for  though  the  thing  believed  hap 
pens  to  be  true,  yet  the  belief  of  it  is  not  owing  to  this  truth,  but 
to  education.  So  that  as  the  conviction  is  no  better  than  the  Ma 
hometans  conviclion  ;  fo  the  affeclions  that  flow  from  it,  are  no 
better,  in  themfelves,  than  the  reliious  aifeclions  of 


tans. 


But  if  that  belief  of  ChriiUan  doclrines,  which  per  fens  af- 
feclions  arife  from,  be  not  merely  from  education,  but  indeed 
from  reafons  and  arguments  which  are  offered,  it  will  not  from 
thence  neceffarily  follow,  that  their  affections  are  truly  graci 
ous  :  for  in  order  to  that,  it  is  requifite,  not  only  that  the  be 
lief  which  their  affeclions  arife  from,  mould  be  a  reafonablc, 
but  alfo  ajpiritual  belief  or  conviclion.  I  fuppofe  none  will 
doubt  but  that  fome  natural  men  do  yield  a  kind  of  affent  of 
their  judgments  to  the  truth  of  the  Chrifiian  religion,  from 
the  rational  proofs  or  arguments  that  are  offered  to  evince  it. 
Judas,  without  doubt,  thought  Jefus  to  be  the  Mefliah,  from 
the  things  which  he  faw  and  heard  ;  but  yet  all  along  was  a 
devil.  So  in  John  ii.  23,  24,  25.  we  read  of  many  that 
believed  in  Chriji's  name,  when  they  faw  the  miracles  that  he 
did  ;  whom  yet  Chrift  knew  had  not  that  within  them,  which 
was  to  be  depended  on.  So  Simon  the  forcerer  believed,  when 
he  beheld  the  miracles  and  figns  which  were  done  ;  but  yet  re» 
mained  "  in  the  gall  of  bitternefs,  and  bond  of  iniquity,"  Acls 
viii.  13,  23.  And  if  there  is  fuch  a  belief  or  a  (Tent  of  the  judg 
ment  in  fome  natural  men,  none  can  doubt  but  that  religious 
affections  may  arife  from  that  affent  or  belief;  as  we  read  of 
fome  who  believed  for  a  while,  that  were  greatly  affecled,  and 
anon  with  joy  received  the  word. 

It  is  evident  that  there  is  fuch  a  thing  as.  ^.Jfiritval  belief  or 
conviclion  of  the  truih  of  the  things  of  the  gofpel,  or  a  belief 
that  is  peculiar  to  thofe  who  are  fpiritual,  or  who  are  regene 
rated,  and  have  the  Spirit  of  God,  in  his  holy  communications, 
and  dwelling  in  them  as  a  vital  principle.  So  that  the  convic 
tion  they  have,  does  not  only  differ  from  that  which  natural 

men 


OF      G   R  A  C  I  0  U  S     A  F   F  E  C   T  I  O  N   S.         3^5 

men  have,  in  its  concomitants,  in  that  it  is  accompanied  wi<h 
good  works  ;  but  the  belief  itfeif  is  diverie,  the  affent  and  cvn- 
vitlion  of  the  judgment  is  of  a  kind  peculiar  to  thofe  who  are 
fpiritual,  and  that  which  natural  men  are  wholly  deilitute  of. 
This  is  evident  by  the  fcripture,  if  any  thing  at  all  is  fo  ;  John 
xvii.  8.  "  They  have  believed  that  ihon  didit  fend  me."  Tit. 
i.  i.  "  According  to  the  faith  of  God's  clecr,  and  the  acknow- 
"  ledging  of  the  truth  which  is  after  godlinefs."  John  xvi.  27. 
"  The  Father  himfelf  loveth  you,  becaufe  ye  have  loved  me, 
'*  and  have  believed  that  I  came  out  from  God."  i  John  iv.  1,5. 
*'  Whofoever  {hall  confefs  that  Jefus  is  the  Son  of  God,  God 
"  dwelleth  in  him,  and  he  in  God."  Chap.  v.  i.  "  Whofoever 
"  helieveth  that  Jefus  is  the,Chrift,  is  born  of  God."  verf.  10. 
"  He  that  believeth  on  the  Son  of  God,  hath  the  witnefs  in 
"  himfelf." 

What  a  ffiiitual  convi&ion  of  the  judgment  is,  we  are  na 
turally  led  to  determine  from  what  has  been  faid  already,  un 
der  the  former  head  of  a  fpiritual  under flanding.  The  convic 
tion  of  the  judgment  arifes  from  the  illumination  of  the  under- 
ftandmg  :  the  pa  fling  of  a  right  judgment  on  thinos,  depends 
on  an  having  a  right  apprehenfion  or  idea  of  things.  And 
therefore  it  jfollows,  that  a  fpiritual  conviction  of  the  truth  of 
the  great  things  of  the  gofpel,  is  fuch  a  conviclion,  as  arifes 
from  having  a  fpiritual  view  or  apprehension  of  thofe  things 
in  the  mind.  And  this  is  alfo  evident  from  the  fcripture, 
which  often  reprefents,  that  a  faving  belief  of  the  reality 
and  divinity  of  the  things  propofed  and  exhibited  to  us  in  the 
gofpel,  is  from  the  Spirit  of  God's  elightening  the  mind,  to 
have  right  apprehenfions  of  the  nature  of  thofe  things,  and  fo 
as  it  were  unvailing  things,  or  revealing  them,  arid  enabling 
the  mind  to  view  them  and  fee  them  as  they  are.  Luke  x.  21, 
22.  "  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that 
"  thou  haft  HID  thefe  things  from  the  wife  and  prudent,  and 
'*  haft  REVEALED  them  unto  babes  :  even  fo,  Father,  for  fo 
"  it  feemed  good  in  thy  fight.  All  things  are  delivered  unto 
"  me  of  my  Father:  and  no  man  knoweth  who  the  Son  is,  but 
<c  the  Father ;  and  who  the  Father  is,  but  the  Son,  end  he  to 
*'  whom  the  Son  will  REVEAL  him."  John  vi.  40.  "  And 
*'  this  is  the  will  of  him  that  fent  me,  that  every  one  which 
"  SKSTH  the  Son,  and  BELIEVETH  on  him,  may  have  ever- 
"  Lifting  life."  Where  it  is  plain,  that  true  faith  arifes  from 
a  fpiritual  fight  of  Chrift.  And  John  xvii.  6,  7,  8.  "  I  have 

"    MANIFESTED 


326  THE     FIFTH     SIGN  Part  III. 

"  MANIFESTED  thy  name  unto  the  men  which  thou  gaveft 
"  me  out  of  the  world. — Now  they  have  known  that  all  things 
"  whatfoever  thou  haft  given  me,  are  of  thee.  For  I  ha\e 
*'  given  unto  them  the  words  which  thou  gaveft  me  ;  and  they 
"  have  received  them,  and  have  known  iurely  that  I  came  out 
"  from  thee,  and  they  have  believed  that  thou  didft  lend  me." 
Where  Chriit's  manifefiing  God's  name  to  the  difciples,  or 
giving  them  a  true  apprehenfion  and  view  of  divine  things,  was 
that  whereby  they  knew  that  Chrill's  doftrine  was  of  God,  and 
that  Chrift  himfelf  was  of  him,  and  was  fent  by  him.  Matth. 
xvi.  16,  17.  "  Simon  Peter  faid,  Thou  art  Chrift,  the  Son  of 
«'  the  Jiving  God.  And  Jefus  anfwered  and  faid  unto  him, 
"  BleOed  art  thou  Simon  Barjona :  for  ilelh  and  blood  hath 
'*  not  REVEALED  it  unto  thee,  but  my  Father  which  is  in 
"  heaven."  i  John  v.  10.  "  He  that  believeth  on  the  Son  of 
"  God,  hath  the  witnefs  in  himfelf."  Gal.  i.  14,  15,  16. 
**  Being  more  exceedingly  zealous  of  the  traditions  of  my 
"  fathers.  But  when  it  pleafed  God,  who  feparated  me  from 
"  my  mother's  womb,  and  called  me  by  his  grace,  to  REVEAL 
"  his  Son  in  me,  that  I  might  preach  him  among  the  heathen  ; 
"  immediately  1  conferred  not  with  flefh  and  blood." 

If  it  be  fo,  that  that  is  a  fpiritual  conviclion  of  the  divinity 
and  reality  of  the  things  exhibited  in  the  gofpel,  which  arifes 
from  a  fpiritual  unperilanding  of  thofe  things  ;  I  have  mown 
already  what  that  is,  viz.  a  fenfe  and  tafte  of  the  divine,  fu- 
preme,  and  holy  excellency  and  beauty  of  thofe  things.  So 
that  then  is  the  mind  fpiritually  convinced  of  the  divinity  and 
truth  of  the  great  things  of  the  gofpel,  when  that  conviclion 
arifes,  either  direclly  or  remotely,  from  fuch  a  fenfe  or  view  of 
their  divine  excellency  and  glory  as  is  there  exhibited.  This 
clearly  follows  from  things  that  have  been  already  faid  ;  and 
for  this  the  fcripture  is  very  plain  and  exprefs  :  2  Cor.  iv.  3, 
to  6.  "  But  if  our  gofpel  be  hid,  it  is  hid  to  them  that  are 
"  loft  :  in  whom  the  god  of  this  world  hath  blinded  the  minds 
*'  of  the?n  that  BELIEVE  not,  left  the  light  of  the  GLORIOUS 
«'  GOSPEL  of  Chrift,  who  is  the  image  of  God,  fhould  mine 
"  unto  them.  For  we  preach  not  ourfelves,  but  Chrift  Jefus 
*'  the  Lord  ;  and  ourfelves  your  fervants  for  Jefus'  fake.  For 
*'  God  who  commanded  the  light  to  fhine  out  of  darknefs, 
"  hath  finned  in  our  hearts,  to  give  the  LIGHT  OF  THE 

"    KNOWLEGE   OF   THE     GLORY     OF   GOD,    in     the    face    of 

A*  Jefqs  Chrift."  Together  with  the  laft  verfe  of  the  foregoing 

chapter, 


OF    GRACIOUS    AFFECTIONS.         327 

chapter,  which  introduces  this,  "  But  we  all  with  open  face, 
*'  behoiding  as  in  a  giafs  the  GLORY  OF  THE  LOKD,  aie 
"  changed  into  the  Tame  image,  from  glory  to  glory,  even  a* 
*'  hy  the  Spirit  of  the  Lord."  Nothing  can  he  more  evident, 
than  that  a  laving  belief  of  the  gofpel  is  here  fpoken  oi,  by  the 
apou'le,  as  arifmg  from  the  mind's  being  enlightened  10  behold 
the  divine  glory  of  the  things  it  exhibits. 

Tins  view  or  feme  of  the  divine  glory,  and  unparallelled 
beauty  of  the  things  exhibited  to  us  in  the  gofpel,  has  a  tenden 
cy  to  convince  the  mind  of  their  divinity,  two  ways;  diretily, 
and  more  indircElly,  and  remotdy.  i.  A  view  of  this  divine 
glory  dirtft'y,  convinces  the  mind  of  the  divinity  of  theie 
things,  as  this  glory  is  in  itieif  a  direct,  clear,  and  ail-conquer 
ing  evidence  of  it  ;  efpecially  when  clearly  difcoveied,  or  when 
this  fupernatural  ferife  is  given  in  a  good  degree. 

He  that  has  his  judgment  thus  diredly  convinced  and  allur 
ed  of  the  divinity  of  the  things  of  the  gofpel,  by  a  clear  view 
of  their  divine  glory,  has  a  rcafonqbU  conviclion  ;  his  belief 
and  aifurarice  is  altogether  agreeable  to  reafon  ;  becaufe  the  di 
vine  glory  and  beauty  of  divine  things  is  in  itfelf,  real  evidence 
of  their  divinity,  and  the  moil  direct  and  fhong  evidence. 
He  that  truly  fees  the  divine,  tranfcendent,  fupreme  glory  of 
thofe  things  which  are  divine,  does  as  it  were  know  their  di 
vinity  intuitively ;  he  not  only  argues  that  they  are  divine, 
but  he  fees  that  they  are  divine  ;  he  fees  that  in  them  wherein 
divinity  chiefly  con fifts  ;  for  in  this  glory,  which  is  fo  vailly 
andiiiexpreflibly  diflmguiuied  from  the  glory  of  artificial  tilings, 
and  all  other  glory,  docs  mainly  confiii:  the  true  notion  of  di 
vinity.  God  is  God,  and  didmguimed  from  all  oilier  beings, 
and  exalted  above  them,  chiefly  by  his  divine  beauty,  whicli 
is  infinitely  diverie  from  all  other  beamy.  They  therefore  that 
fee  the  (lamp  of  this  glory  in  divine  things,  they  fee  divinity  in 
them,  they  fee  God  in  them,  and  fo  fee  iliein  to  be  divine  ; 
becaufe  they  fee  that  in  them  wherein  the  irueft  idea  of  divini 
ty  does  confiii.  Thus  a  foul  may  have  a  kind  of  intuitive 
knowlege  of  the  divinity  of  the  things  exhibited  in  the  goipel ; 
not  that  he  judges  the  doctrines  of  the  goipel  to  be  from  GOG. 
without  any  argument  or  deduction  at  all  ;  but  it  is  without 
any  long  chain  of  arguments  ;  the  argument  is  but  one,  ana 
the  evidence  dire£l  ;  the  mind  afcends  to  the  tiuth  of  lue  gof 
pel  but  by  one  Hep,  and  that  is  its  divine  glory. 

It  would  he  very  ftran^c,  if  any  proieiTing  Cliriilian  fhotilj 


328  T  H   E     F   I   F  T  PI    S  i   G   N  Part  III. 

deny  it  to  be  poffible,  that  there  fliould  be  an  excellency  in  di 
vine  things,  which  is  fo  tranfcendent, .  and    exceedingly  differ 
ent  from  what  is  in  other  things,  that  if  it  were    feen,   would 
evidently  diilinguifh  them.     We  cannot   rationally  doubt,  but 
that  things  that  arc  divine,  that  appertain  to    the   fupi  erne  Be 
ing,  are  vaftly  different  from  things  that  are  human  :  that  there 
is  a  God-like,  high,  and  glorious  excellency  in  them,  that  does 
fo  diftinguifh  them  from  the  things  which  are  of  men,  that  the 
difference  is  ineffable  ;  and   therefore    fuch,  as,  if  feeri,  will 
have  a  moll  convincing,  fatisfying  influence  upon  any  one,  that 
they  are  wha't  they  are,  viz.  divine.     Doubtlefs  there  is  that 
glory  and  excellency  in  the  divine  Being,  by  which  he  is  fo  in 
finitely  diftingui fhecl  from  all  other  beings,  thit  if  it  were  feen, 
he  might  be  known  by  it,    Jt  would  therefore  be  very  tinrea- 
fonable  to  deny,  that  it  is  pofiible  for  God   to  give  manifeHa- 
tions  of  this  diftinguifning  excellency,  in  things  by  which    he 
is  pleafed  to  make  himfeli  known ;  and  that  this  diftinguiming 
excellency  may  be  clearly  feen  in  them.  There  are  natural  ex 
cellencies  that  are  very  evidently  diftinguifhing  of  the  fob j efts 
or  authors,  to  any  one  who  beholds  them.     How  vaftly  is  the 
fpeech  of  an  underftanding  man  different  from  that  of  a  little 
child  !     And  how  greatly  diftinguifhed  is  the  fpeech    of  fome 
men  of  great  genius,  as  Homer,  Cicero,  Milton,   Locke,  Ad- 
difon,  and  others,  from  that  of  many  other  undemanding  men  ! 
There  are  no  limits  to  be  fet  to  the  degrees  of  manifeftation  of 
mental  excellency,  that  there  may  be  in  fpeech.     But  the  ap 
pearances  of  the  natural  perfections  of  God,   in  the  manifefta- 
tions  he  makes  of  himfelf,  may  doubtlefs  be  unfpeakably  more 
evidently  diftinguifhing,  than  the  appearances  of  thofe  excel 
lencies  of  worms  of  the  duft,  in   which  they   differ  one  from 
another.     He  that  is  well  acquainted  with  mankind,  and  their 
works,  by  viewing  the  fun,  may  know  it  is  no  human  work. 
And  it  is  reafonable  to  fuppofe,  that  when  Chrift  comes  at  the 
end  of  the  world,  in  the  glory  of  his  Father,   it    will 'be  with 
fuch  ineffable  appearances  of  divinity,  as   will  leave  no  doubt 
to'  the  inhabitants  of  the  world,  even  the  mod  obftinate  infidels, 
that  he  who  appears  is  a  divine  perfon.     But  above  all,  do  the 
manifeftalions  of  the  moral  andjpiritual glory  of  the  divine  Be 
ing,  (which  is  the  proper  beauty  of   the   divinity,)  bring  their 
own  evidence,  and  (end  to  aifure  the  heart.    Thus  the  difciples 
were  affured  that  Jefus  was  the  Son  of  God,  for  "  they  beheld 
"  his  glory,  as  the  glory  of  the  only  begotten  of  the   Father, 

"  full 


OF    GRACIOUS    AFFECTIONS.         329 

"  full  of  grace  and  truth."  John  i.  14.  When  Chrift  appeared 
in  the  glory  of  his  transfiguration  to  his  clifciples,  with  that 
outward  glory  to  their  bodily  eyes,  which  was  a  fweet  and  ad- 
mirable  fymbol  and  femblance  of  his  fpiritual  glory,  together 
with  his  fpiritual  glory  itfelf,  manifefted  to  their  minds  ;  the 
rnanifeilation  of  glory  was  fuch,  as  did  perfe&ly,  and  with  good 
reafon,  a  flu  re  them  of  his  divinity  ;  as  appears  by  what  one 
of  them,  viz,  the  apoftle  Peter,  fays  concerning  it,  2  Pet.  i. 
16,  17,  18.  "  For  we  have  not  followed  cunningly  devifed  fa- 
*'  bles,  when  we  made  known  unto  you  the  power  and  coming 
"  of  our  Lord  Jefus  Chrift,  but  were  eye-witneifes  of  his  ma- 
"  jefty :  for  he  received  from  God  the  Father,  honour  and 
"  glory,  when  there  came  fuch  a  voice  to  him  frora  »he  excel- 
"  lent  glory,  This  is  rny  beloved  Son,  in  whom  I  am  well 
"  jM«r»tfed.  And  this  voice  which  came  from  heaven  we  heard, 
"  when  we  were  with  him  in  the  holy  mount."  The  apoftle 
calls  that  mount,  the  holy  mount,  becaufe  the  manifeftations  of 
Chrift  which  were  there  made  to  their  minds,  and  which  their 
minds  were  efpecially  imprefled  and  raviOied  with,  was  the 
glory  of  his  koline/s,  or  the  beauty  of  his  moral  excellency ;  or, 
as  another  of  thefe  difciples,  who  fa w  it,  expredes  it,  His  glo 
ry ',  as  full  of  grace  and  truth. 

Now  this  diftinguifhmg  glory  of  the  divine  Being  has  its 
brighteft  app  nr?nce  and  manifeftafion,  in  the  things  propofed 
and  exhib::  '-I  to  us  in  the  gofpel,  the  do&rines  there  taught, 
the  word  there  fpoken,  and  the  divine  counfels,  acls  and  works 
there  revealed.  Thefe  things  have  the  cleared,  moft  admirable, 
and  diftingui filing  reprefentations  and  exhibitions  of  the  glory 
of  God's  moral  perfections,  that  ever  were  made  to  the  world. 
And  if  there  be  fuch  a  diftinguiming,  evidential  maniieftation 
of  divine  glory  in  the  gofpel,  it  is  reafonable  to  fuppofe  that 
there  may  be  fuch  a  thing  as  feeing  it  :  what  mould  hinder  but 
that  it  may  befeen  ?  It  is  no  argument  that  it  cannot  be  feen, 
that  fome  do  not  fee  it ;  though  they  mav  be  difcerning  men 
in  temporal  matters.  If  there  be  fuch  ineffable,  diilinguiming, 
evidential  excellencies  in  the  gofpel,  it  is  reafonable  to  fuppofe, 
that  they  are  fuch  as  are  not  to  be  difcerned,  but  by  the  fpec;al 
influence  and  enlightenings  of  the  Spirit  of  God.  There  is  need 
of  uncommon  force  of  mind  to  difcern  the  diflinguifhing  excel 
lencies  of  the  works  of  authors  of  great  genius :  thofe  things  in 
Milton,  which  to  mean  judges  appear  taflelefs  and  imperfec 
tions,  are  his  inimitable  excellencies  in  the  eyes  of  thofe  who 

T  t  are 


330  THE     FIFTH     SIGN  Part  III. 

are  of  greater  difcerning,  and  better  tafte.  And  if  there  be  a 
book,  which  God  is  the  author  of,  it  is  moll  reafonable  to  fup- 
pofe,  that  the  diftinguifhing  glories  of  his  word  are  cf  fuch  a 
kind,  as  that  the  fin  and  corruption  of  mens  hearts,  which 
above  all  things  alienates  men  from  the  Deity,  and  makes  the 
heart  dull  and  itupid  to  any  fenfe  ortaileof  ihofe  things  where 
in  the  moral  glory  of  the  divine  perfections  confifls  ;  I  fay,  it 
is  but  reafonable  to  fuppofe,  that  this  would  blind  men  from  dif 
cerning  the  beauties  of  fuch  a  book  ;  and  that  therefore  they 
will  not  fee  them,  but  as  God  is  pleafed  to  enlighten  them,  and 
reflore  an  holy  tafte,  to  difcern  and  relim  divine  beauties. 

This  fenfe  of  the  fpiritual  excellency  and  beauty  of  divine 
things,  does  alfo  tend  diredly  to  convince  the  mind  of  the  truth 
of  the  gofpel,  as  there  are  very  many  of  the  moil  important 
things  declared  in  the  gofpel,  that  are  hid  from  the  eyes  of  na 
tural  men,  the  truth  of  which  does  in  effect  confn't  in  this  ex 
cellency,  or  does  fo  immediately  depend  upon  it  and  refult 
from  it,  that  in  this  excellency's  being  feen,  the  truth  of  thofc 
things  is  feen.  As  foon  as  ever  the  eyes  are  opened  to  behold 
the  holy*  beauty  and amiablenefs  that  is  in  divine  things,  a  mul 
titude  of  molt  important  do6trines  of  the  gofpel,  that  depend 
upon  it,  (which  ail  appear  ilrange  and  dark  to  natural  men,) 
are  at  once  feen  to  be  true.  As  for  inftance,  hereby  appears 
the  truth  of  what  the  word  of  God  declares  concerning  the  ex 
ceeding  evil  of  fin  ;  for  the  fame  eye  that  difcerns  the  tran- 
fcend  nt  beauty  of  holinefs,  neceflarily  therein  fees  the  exceed 
ing  odioufnefs  of  fin  :  the  fame  tafte  which  relifnes  the  fweet- 
nefs  of  true  moral  good,  tafles  the  bitternefs  of  moral  evil. 
And  by  this  means  a  man  fees  his  own  fmfulnefs  and  loath- 
fomenefs ;  for  he  has  now  a  fenfe  to  difcern  objecls  of  this  na 
ture;  and  fo  fees  the  truth  of  what  the  word , of  God  declaics 
concerning  the  exceeding  fmfulnefs  of  mankind,  which  before 
he  did  not  fee.  He  now  fees  the  dreadful  pollution  of  his 
heart,  and  the  defperate  depravity  of  his  nature,  in  a  new 
manner;  for  his  foul  has  now  a  fenfe  given  it  to  feel  the  pain 
of  fuch  a  difeafe  :  and  this  mows  him  the  truth  of  what  the 
fcripture  reveals  concerning  the  corruption  of  man's  nature, 
his  original  fin,  and  the  ruinous  undone  condition  man  is  in, 
and  his  need  of  a  Saviour,  his  need  of  the  mighty  power  of 
God  to  renew  his  heart,  and  change  his  nature.  Men  by  feeing 
the  true  excellency  of  holinefs,  do  fee  the  glory  of  all  thofc 

things, 


OF      GRACIOUSAFFECTIONS.  331 

things,  which  both  reafon  and  fcripture  fhew  to  be  in  the  divine 
Being  ;   for  it  has  been  Ihovvn,  that  the  glory  of  them  depend 
on  this :  and  hereby  they  fee  the  truth  of  all  that  the  fcripture 
declares  concerning  God's  glorious  excellency  and  majefly,  his 
being  the  fountain  of  all  good,  the  only  happinefs  of  the  crea 
ture,  &c.     And  this  again  thews  the  mind  the  truth  of  what 
the  fcripture  teaches  concerning  the  evil  of  fin  againft  fo  glori 
ous  a  God  ;  and  alfo  the  truth  of  what  it  teaches  concerning 
fin's  jufl  defert  of  that  dreadful  punifliment  which   it  reveals  ; 
and  alfo  concerning  the  impoiTibility  of  our  offering  any  fatis- 
fatHon,  or  fuiTicient  atonement  for  that  which  is  fo  infinitely 
evil  and  heinous.     And  this  again  {hews  the  truth  of  what  the 
fcripture  reveals  concerning  the  neceffity  of  a  Saviour,  to  offer 
an  atonement  of  infinite  value  for  fin.     And  this  fenfe  of  fpi- 
ritual  beauty  that  has  been    fpoken  of,  enables  the  foul  to  fee 
the  glory  of  thofe  things  which  the  gofpel  reveals  concerning 
the  perfon  of  Chritt  ;  and  fo  enables  to  fee  the  exceeding  beauty 
and  dignity  of  his  perfon,  appearing  in  what  the  gofpel  exhibits 
of  his  word,  works,  acls,  and  life  :  and  this  apprehenfion  of  the 
fuperlative  dignify  of   his    perfon,  fhews    the    truth   of  what 
the  gofpel  declares  concerning  the  value  of  his  blood  and  righ- 
teoufnefs,  and  fo  the  infinite  excellency  of  that  offering  he  has 
made  to  God  for  us,  and  fo  its  fufficiency  to  atone  for  our  fins, 
and  recommend  us  to  God.     And  thus  the  fpirit  of  God  dif- 
covers  the  way  of  falvation  by  Chrift ;  thus  the  foul  fees  the 
fitnefs  and  fuitablenefs   of  this  way  of  falvation,  the  admirable 
wifdom  of  the  contrivance,  and  the  perfeft  anfwerablenefs  of 
the  provifion  that  the  gofpel  exhibits,  (as  made  for  us,)  to  our 
necefiities.     A  ferife  of  true  divine  beauty  being  given  to  the 
foul,  the  foul  difcern?  the  beauty  of  every  part  of  the   gofpei- 
fcheme.  This  a!fo  fhews  the  foul  the  truth  of  what  the  word  of 
God  declares  concerning  man's  chief  happinefs,  as  confiflins;  in 
holy  exercifes  and  enjoyments.     This  fhews  the  truth  of  what 
the  gofpel  declares  concerning  the  unfpeakable  glory  of  the  hea 
venly  iiate.     And   what  the  prophecies  of  the  Old  Teftament, 
and  the  writings  of  theapoftles  declare  concerning  the  glory  of 
the    MefTiah's  kingdom,  is  now    all  plain  ;  and  alfo  what  the 
fcripture  teaches  concerning    the  reafons  and  grounds  of  our 
duty.  The  truth  of  all  thefe  things  revealed  in  the  fcripture,  and 
many  more  that  might  be  mentioned,  appear  to  the  foul,  only 
by  imparting  that  fpi ritual  tafle  of  divine  beauty,  which  has 
been  fpoken  of  ;  they  being  hidden  things  to  the  foul  before. 

And 


33s  THE     FIFTH     SIGN  Part  III. 

And  befides  all  this,  the  truth  of  all  thofe  things  which  the 
fcripture  fays  about  experimental  religion,  is  hereby  known  ; 
for  they  are  now  experienced.  And  this  convinces  the  foul, 
that  one  who  knew  the  heart  of  man,  better  than  we  know  our 
own  hearts,  and  perfectly  knew  the  nature  of  virtue  and  holi- 
nefs,  was  the  author  of  the  fcriptures.  And  the  opening  to 
view,  with  fuch  clearnefs,  fuch  a  world  of  wonderful  and  glo 
rious  truth  in  the  gofpel,  that  before  was  unknown,  being  quite 
above  the  view  of  a  natural  eye,  but  now  appearing  fo  clear 
and  bright,  has  a  powerful  and  invincible  influence  on  the 
foul,  to  perfuade  of  the  divinity  of  the  gofpel. 

Unlefs  men  may  come  to  a  reasonable  folid  perfuafion  and 
convi61ion  of  the  truth  of  fhe  gofpel,  by  the  internal  evidences 
of  it,  in  the  way  that  has  been  fpoken,  viz.  by  a  fight  of  its 
glory;  it  is  impoflible  that  thofe  who  are  illiterate,  and  unac 
quainted  with  hiflory,  mould  have  any  thorough  and  effectual 
conviclion  of  it  at  all.  They  may  without  this,  fee  a  great 
deal  of  probability  of  it ;  it  may  be  reafonable  for  them  to  give 
much  credit  to  what  learned  men,  and  hiftorians  tell  them  ; 
and  they  may  tell  them  fo  much,  that  it  may  look  very  probable 
and  rational  to  them,  that  the  Chriftian  religion  is  true;  and 
fo  much  that  they  would  be  very  un reafonable  not  to  entertain 
this  opinion.  But  to  have  a  conviclion,  fo  clear,  and  evident, 
and  alluring,  as  to  be  fuflicient  to  induce  them,  withboldnefs 
to  fell  all,  confidently  and  fearlefsly  to  run  the  venture  of  the 
lofs  of  all  things,  and  of  enduring  the  moft  exquifiie  and  long 
continued  torments,  and  to  trample  the  world  under  foot,  and 
count  all  things  but  dung  for  Chrifl  ;  the  evidence  they  can 
have  from  hifiory,  cannot  be  fufHcient.  It  is  irnpoflible  that 
men,  who  have  not  fomethingof  a  general  view  of  the  hiftori- 
cal  world,  or  the  feries  of  hiflory  from  age  to  age,  mould  come 
at  the  force  of  arguments  for  the  truth  of  Chriftianity,  drawn 
from  hiftory,  to  that  degree,  as  effectually  to  induce  them  to 
venture  their  all  upon  it.  After  all  that  learned  men  have 
faid  to  then),  there  will  remain  innumerable  doubts  on  their 
minds;  they  will  be  ready,  when  pinched  with  fome  great 
trial  of  thfeir  faith,  to  fay,  "  How  do  I  knew  this,  or  that  ? 
*'  How  do  I  know  when  thefe  hiflories  were  written  ?  Learri- 
"  ed  men  tell  me  thefe  hiflories  were  fo  and  fo  attefled  in  the 
"  day  of  them  ;  but  how  do  I  know  that  there  were  fuch  attef- 
"  tations  then  ?  They  tell  me  there  is  equal  reafori  to  believe 
"  thefe  fa<ctss  as  any  whatfoever  that  are  related  at  fuch  a  dif- 

"  tance  ; 


OF    GRACIOUS   AFFECTIONS 


333 


**  tance  ;  but  how  do  I  know  that  other  fafts  which  are  reiaf- 
"  ed  of  thofe  ages,  ever  were  ?"  Thofe  who  have  net  feme- 
thing  of  a  general  view  of  the  feries  of  faiiloVical  events,  and 
of  the  ftate  of  mankind  from  age  to  age,  cannot  fee  the  clear 
evidence  from  hi  (lory,  of  the  truth  of  fa£ts,  in  diitant  ages; 
but  there  will  endlefs  doubts  and  fcruples  remain. 

But  the  gofpel  was  not  given  only  for  learned  men.  There 
are  at  Jeaft  nineteen  in  twenty,  if  not  ninety-nine  in  an  hun 
dred,  of  thofe  for  whom  the  icriptures  were  written,  that  are 
not  capable  of  any  certain  or  effectual  conviclion  of  the  divine 
authority  of  the  fcriptures,  by  fuch  arguments  as  learned  men 
make  ufe  of.  If  men  who  have  been  brought  up  in  Heathen- 
ifm,  mufl  wait  for  a  clear  and  certain  conviction  of  the  truth 
of  Chriftianity,  until  they  have  learning  and  acquaintance  with 
the  hiftories  of  politer  nations,  enough  to  fee  clearly  the  force 
of  fuch  kind  of  arguments  ;  it  will  make  the  evidence  of  the 
gofpel,  to  them,  immenfely  curnberfome,  and  will  render  the 
propagation  of  the  gofpel  among  them,  infinitely  difficult. 
Miferable  is  the  condition  of  the  HouiTatunnuck  Indians,  and 
others,  who  have  lately  man i felled  a  defire  to  be  inftrufted  in 
Chriftianity,  if  they  can  come  at  no  evidence  of  the  truth  of 
Chriftianity,  fufficient  to  induce  them  to  fell  all  for  Chrift,  in 
any  other  way  but  this. 

It  is  unreasonable  to  fuppofe,  that  God  has  provided  for  his 
people,  no  more  than  probable  evidences  of  the  truth  of  the 
gofpel.  He  has  with  great  care,  abundantly  provided,  and 
given  them,  the  moft  convincing,  alluring,  fatisfying  and  ma 
nifold  evidence  of  his  faithfulnefs  in  the  covenant  of  grace;  and 
as  David  fays,  made  a  covenant,  ordered  in  ail  things  and  Jure. 
Therefore  it  is  rational  to  fuppofe,  that  at  the  fame  time,  he 
would  not  fail  of  ordering  the  matter  fo,  that  there  mould  not 
be  wanting,  as  great,  and  clear  evidence,  that  this  is  /us  ccrc- 
nant,  and  that  thefe  promifes  are  hispromifes;  or  which  is  the 
fame  thing,  that  the  Chriftian  religion  is  true,  and  that  the 
gofpel  is  his  word.  Otherwife  in  vain  are  thofe  great  afTurances 
he  has  given  of  his  faithfulnefs  in  his  covenant,  by  confirming 
it  with  his  oath,  and  fo  varioufiy  eftabliihing  it  by  feals  and 
pledges.  For  the  evidence  that  it  is  his  covenant,  is  properly 
the  foundation  on  which  all  the  force  and  effect  of  thofe  other 
aflurances  do  {land.  We  may  therefore  undoubtedly  fuppofe 
and  conclude,  that  there  is  fome  fort  of  evidence  which  God 
has  given,  that  this  covenant,  and  thefe  promifes  are  his,  be* 

yond 


334  THE     FIFTH     SIGN  Part  III. 

yond  all  mere  probability  ;  that  there  are  fome  grounds  of  af- 
iurance  of  it  held  forth,  which,  if  we  are  not  blind  to  them, 
tend  io  give  an  higher  perfuafion,  than  any  arguing  from  hif- 
tory,  human  tradition,  &c.  which  the  illiterate  and  unac 
quainted  with  hidoty,  are  capable  of:  yea,  that  which  is  good 
ground  of  the  higheft  and  moil  perfect  allurance,  that  mankind 
have  in  any  cafe  wha:foever  ;  agreeable  tothofe  high  expreliions 
which  theapoftle  ufes,  Heb.  x.  22.  "  Let  us  draw  near  in  FULL 
'"  ASSURANCE  OF  FAITH."  And  Col.  ii.  2.  "  That  their 
*'  hearts  might  be  comforted,  being  knit  together  in  love,  and 

s<    Unto     ALL    RICHES  OF   THE   FULL   ASSURANCE   OF    UN- 

*'  DERSTANDING,  to  the  acknowledgment  of  the  myftery 
"  of  God,  and  of  the  Father,  and  of  Chrift."  It  is  reafon- 
able  to  fuppofe,  that  God  would  give  the  greatefl  evidence 
of  thofe  things  which  are  greateft,  and  the  truth  of  which 
is  of  greateft  importance  to  us:  and  that  we  therefore,  if  we  are 
wife,  and  a6t  rationally,  fhall  have  thegreateft  defire  of  having 
full,  undoubting,  and  perfect  aflurance  of.  But  it  is  certain, 
that  fuch  an  aflurance  is  not  to  be  attained,  by  the  greater  part 
of  them  who  live  under  the  gofpel.  by  arguments  fetched  from 
ancient  traditions,  hiftories,  and  monuments. 

And  if  we  come  to  fart  and  experience,  there  is  not  the  leaft 
reafon  to  fuppofe,  that  one  in  an  hundred  of  thofe  who  have 
been  fmcere  ChriRians,  and  have  had  a  heart  to  fell  all  for 
Chrift,  have  come  by  their  conviction  of  the  truth  of  the  gof 
pel,  this  way.  If  we  read  over  ihe  hiftories  of  the  many  thou- 
fands  that  died  martyrs  for  Chritt,  fince  the  beginning  of  the 
reformation,  and  have  chearfully  undergone  extreme  tortures, 
in  a  confidence  of  the  truth  of  the  gofpel,  and  confidered  their 
circumftances  and  advantages ;  how  few  of  them  were  there, 
that  we  can  reafonably  fuppofe,  ever  came  by  their  allured  per- 
fuafion,  this  way;  or  indeed  for  whom  it  was  poffible,  reafon 
ably  to  receive  fo  full  and  ftrong  an  affurance,  from  fuch  argu 
ments  !  Many  of  them  were  weak  women  and  children,  and 
the  greater  part  of  them  illiterate  peHbns,  many  of  whom  had 
been  brought  up  in  popifh  ignorance  and  darknefs,  and  were 
but  newly  come  out  of  it,  and  lived  and  died  in  times,  where 
in  thofe  arguments  for  the  truth  of  Chriflianity  from  antiquity 
and  hiftory,  had  been  but  very  imperfeclly  handled.  And  in 
deed,  it  is  but  very  lately  that  thefe  argumen's  have  been  fet 
in  a  clear  and  convincing  light,  even  by  learned  men  them- 
felves :  and  fince  it  has  been  done,  there  never  were  fewer 

thorough 


OF    GRACIOUS     AFFECTIONS.        335 

thorough  believers,  among  thofe  who  have  been  educated  in 
the  true  religion;  infidelity  never  prevailed  fo  much,  in  any 
age,  as  in  this,  wherein  thefe  arguments  are  handled  to  the 
greatefl  advantage. 

The  true  martyrs  of  Jefus  Chrift,  are  not  thofe  who  have 
only  been  ftrong  in  opinion  that  the  gofpei  of  Chrift  is  true, 
but  thofe  that  have,  fan  the  truth  of  it :  as  the  very  name  of 
martyrs  or  witneffes  (by  which  they  are  called  in  fcripture)  im 
plies.  Thofe  are  very  improperly  called  witneffes  of  the  truth 
of  any  thing,  who  only  declare  they  are  very  much  of  opinion 
that  fuch  a  thing  is  true.  Thofe  only  are  proper  witneffe*, 
who  can,  and  do  teflify  that  they  have  feen  the  truth  of  the 
thing  they  affert ;  John  iii.  1 1.  "  We  fpeak  that  v.-e  do  know, 
and  tejlify  that  we  have  feen."  John  i.  34.  "  And  I  faw3 
and  bare  record^  that  this  is  the  Son  of  God.  i  John  iv.  14. 
And  we  have  fan,  and  do  tcfify,  that  the  Father  lent  the  Son 
to  be  the  Saviour  of  the  world."  Acts  xxii.  14,  15.  "  The 
God  of  our  fathers  hath  chofen  thee,  that  thou  (houSdil  know 
his  will,  aridy^  that  juft  One,  and  fhouldlt  hear  the  voice  of 
his  mouth :  for  thou  (halt  be  his  witne.fs  unto  all  men,  of 
what  thou  hall;  feen  and  heard."  But  the  true  martyrs  of 
Jefus  Chrift  are  called  his  witnefTes  :  and  all  the  faints,  who 
by  their  holy  praclice  under  great  trials,  declare  that  faith, 
which  is  the  SUBSTANCE  of  things  hoped  for,  and  the  EVI 
DENCE  of  things  not  feen^  are  called  witneffes,  Heb.  xi.  i.  and 
xii.  i.  becaufe  by  their  profeffion  arid  pra£lice,  they  declare 
their  afTurance  of  the  truth  and  divinity  of  the  gofpei  having 
had  the  eyes  of  their  minds  enlightened  to  fee  divinity  in  the  gof 
pei,  or  to  behold  that  unparallelled,  ineffable,  excellent,  and 
truly  divine  glory  mining  in  it,  which  is  altogether  dillinguifh- 
ing,  evidential,  and  convincing :  fo  that  they  may  truly  be 
faid  to  have  feen  God  in  it,  and  to- have  feen  that  it  is  indeed 
divine  ;  and  fo  can  fpeak  in  the  ftyle  of  witneffes :  and  not  on 
ly  fay,  that  they  think  the  gofpei  is  divine,  but  fay,  that  it  is 
divine,  giving  it  in  as  their  teftimony,  becaufe  they  have  feen 
it  to  be  fo.  Doubtlefs  Peter,  James,  and  John,  after  they  had 
feen  that  excellent  glory  of  Chiift  in  the  mount,  would  have 
been  ready,  when  they  came  down,  to  fpeak  in  the  language 
of  witneffes,  and  to  fay  pofitively  that  Jefus  is  the  Son  of  God: 
as  Peter  fays,  they  were  eye-wit  riffles,  2  Pet.  i.  16.  And  fo 
all  nations  will  be  ready  pofitively  to  fay  this,  when  they  fhall 
behold  his  glory  at  the  day  of  judgment;  though  what  will 

be 


336  THE     FIFTH     SIGN  Part  III. 

7>e  university  feen,  will  be  only  his  natural  glory,  and  not  his 
moral  and  fpiritual  glory,  which  is  much  more  dif.ingui  filing. 
But  yet,  it  mull  be  noted,  that  among  thofe  who  have  a  fpiri- 
tual  fight  of  the  divine  glory  o.f  the  gofpe!,  there  is  a  great  va 
riety  of  degrees  of  ftrength  of  faith,  as  there  is  a  vaft  variety  of 
the  degrees  of  clearnefs  of  views  of  this  glory  :  but  there  is  no 
true  and  faving  faith;  or  fpiritual  conviction  of  the  judgment, 
cf  the  truth  of  the-  gofpel,  that  has  nothing  in  it,  of  this  mani- 
feliation  of  its  internal  evidence,  in  fome  degree.  The  gofpel 
of  the  bJefTed  God  does  not  go  abroad  a-begging  for  its  evidence, 
£>much  as  fome  think  ;  it  has  its  higheft  and  rnoft  proper  evi 
dence-  in  itfelf.  Though  great  ufe  may  be  made  of  external 
arguments,  they  are  not  to  be  ncglecled,  but  highly  prized  and 
valued  ;  for  they  may  be  greatly  ferviceable  to  awaken  unbe 
lievers,  and  bring  them  to  ferious  confidera'ion,  and  to  con 
firm  the  faith  of  true  faints  :  yea,  they  may  be  in  fome  refpecls 
fubfervient  to  the  begetting  of  a  faving  faith  in  men.  Though 
what  was  faid  before  remains  true,  that  there  is  no  fpiritual  con- 
viclion  of  the  judgment,  but  what  arifes  from  an  apprehcnflon 
of  the  fpiritual  beauty  and  glory  of  divine  things:  for,  as  has 
been  obferved,  this  apprehenfiori  or  view  has  a  tendency  to  con 
vince  the  mind  of  the  truth  of  the  gofpel,  two  ways  ;  either 
directly  or  indirectly.  Having  therefore  already  obferved  how 
it  does  this  direclly,  I  proceed  now, 

2.  To  obfervehow  a  view  of  this  divine  glory  does  convince 
the  mind  of  the  truth  of  Chriilianity,  more  indireclly. 


t  It  doth  fo,  as  the  prejudices  of  the  heart  againft  the 
truth  of  divine  things  are  hereby  removed,  fo  that  the  mind 
thereby  lies  open  to  the  force  of  the  reafons  which  are  offered. 
The  mind  of  man  is  naturally  full  of  enmity  againft  the  doc 
trines  of  the  gofpel  ;  which  is  a  difadvantage  to  thofe  argu 
ments  that  prove  their  truth,  and  caufes  them  to  lofe  their 
force  upon  the  mind  :  but  when  a  perfon  has  difcovered  to  him 
the  divine  excellency  of  Chriftian  doclrines,  this  deftroys  that 
enmity,  and  removes  the  prejudices,  and  fanclifies  the  reafon, 
and  caufes  it  to  be  open  and  free.  Hence  is  a  vaft  difference, 
as  to  the  force  that  arguments  have  to  convince  the  mind. 
Hence  was  the  very  different  effecT:,  which  Chrift's  miracles 
had  to  convince  the  difciples,  from  what  they  had  to  convince 
the  Scribes  and  Pharifees  :  not  that  they  had  a  ftronger  reafon, 

or 


r    GRACIOUS   AFFECTIONS 


337 


or  had  their  reafon  more  improved  ;  but  their  reafon  was  fanfcli- 
fied,  and  thofc  blinding  prejudices,  which  the  Scribes  and 
Pharifees  were  under,  were  removed,  by  the  fenfe  they  had  of 
the  excellency  of  Chrift  and  his  dottrine. 

Secondly ',  It  not  only  removes  the  hindrances  of  reafon,  but 
pofitively  helps  reafon.  It  makes  even  the  fpeculative  notions 
more  lively.  It  affifts  and  engages  the  attention  of  the  mind  to 
that  kind  of  objefts  ;  which  caufes  it  to  have  a  clearer  view  of 
them,  and  more  clearly  to  fee  their  mutual  relations.  The 
ideas  themfelves,  which  otherwife  are  dim  and  obfcure,  by  this 
means  have  a  light  caft  upon  them,  and  are  impreiled  with 
greater  flrength,  fo  that  the  mind  can  better  judge  of  them  ; 
as  he  that  beholds  the  objects  on  the  face  of  the  earth,  when 
the  light  of  the  fun  is  caft  upon  them,  is  under  greater  advan 
tage  to  difcern  them,  in  their  true  forms,  and  mutual  relations, 
and  to  fee  the  evidences  of  divine  wifdom  and  (kill  in  their  con 
trivance,  than  he  that  fees  them  in  a  dimftar-light,  or  twilight. 

What  has  been  faid,  may  ferve  in  fome  meafure  to  (hew  the 
nature  of  a  fpiritual  conviction  of  the  judgment  of  the  truth 
and  reality  of  divine  things  ;  and  fo  to  diftinguim  truly  graci 
ous  affections  from  others  ;  for  gracious  affe&ions  are  ever 
more  attended  with  fuch  a  conviction  of  the  judgment. 

But  before  I  difmifs  this  head,  it  will  be  needful  to  obferve 
the  ways  whereby  fome  are  deceived,  with  refpeft  to  this  mat 
ter  ;  and  take  notice  of  feveral  things,  that  are  fometimes  taken 
for  a  fpiritual  and  faving  belief  of  the  truth  of  the  things  of  re 
ligion,  which  are  indeed  very  diverfe  from  it. 

i.  There  is  a  degree  of  convi61ion  of  the  truth  of  the  great 
things  of  religion,  that  arifes  from  the  common  enlightenings 
of  the  Spirit  of  God.  That  more  lively  and  fenfible  apprehen- 
fion  of  the  things  of  religion,  with  refpecl:  to  what  is  natural 
in  them,  fuch  as  natural  men  have  who  are  under  awakenings 
and  common  illuminations,  will  give  fome  degree  of  convic 
tion  of  the  truth  of  divine  things,  beyond  what  they  had  be 
fore  they  were  thus  enlightened.  For  hereby  they  fee  the  tnani- 
feftations  there  are,  in  the  revelation  madein  the  holy  fcriptures, 
and  things  exhibited  in  that  revelation,  of  the  natural  perfec 
tions  of  God  ;  fuch  as  his  greatnefs,  power,  and  awful  majefly; 
which  tends  to  convince  the  mind,  that  this  is  the  word  of  a 
great  and  terrible  God.  From  the  tokens  there  are  of  God's 

U  u  grcainef* 


338  T  H  £    FIFTH    SIGN  Part  III. 

greatnefs  and  majefty  in  his  word  and  works,  which  they 
have  a  great  fenfe  of,  from  the  common  influence  of  the 
Spirit  of  God,  they  may  have  a  much  greater  conviction  that 
thefe  are  indeed  the  'word  and  works  of  a  very  great  invifible 
Being.  And  the  lively  apprehenfion  of  the  greatnefs  of  God, 
which  natural  men  may  have,  tends  to  make  them  fenfible  of 
the  great  guilt,  which  fin  againft  fuch  a  God  brings,  and  the 
dreadfulnefs  of  his  wrath  for  fin.  And  this  tends  to  caufe  them 
more  eafily  and  fully  to  believe  the  revelation  the  fcripture 
makes  of  another  world,  and  of  the  extreme  mifery  it  thteatens, 
there  to  be  inflided  on  fmriers.  And  fo  from  that  fenfe  of  the 
great  natural  good  there  is  in  the  things  of  religion,  which  is 
fometimes  given  in  common  illuminations,  men  may  be  the 
more  induced  to  believe  the  truth  of  religion.  Thefe  things 
perfons  may  have,  and  yet  have  no  fenfe  of  the  beauty  and 
amiabienefs  of  the  moral  and  holy  excellency  that  is  in  the 
things  of  religion  ;  and  therefore  no  fpiritual  convi&ion  of 
their  truth.  But  yet  fuch  convictions  are  fcunetiines  miflaken 
for  faving  convi£lions,  and  the  affeclicns  flowing  from  them, 
for  faving  affeclions. 

2.  The  extraordinary  impreffions  which  are  made  on  the 
imaginations  of  fome  peifons,  in  the  vifions,  and  immediate 
Irrong  impulfes  and  fuggeftions  that  they  have,  as  though  they 
faw  fights,  and  had  words  fpoken  to  them,  may,  and  often  do 
beget  a  ftrongperfuafiori  of  the  truth  of  invifible  things.  Though 
the  general  tendency  of  fuch  things,  in  their  final  iffue,  is  to 
draw  men  off  from  the  word  of  God,  and  to  caufe  them  to  re 
ject  the  gofpel,  and  to  eflablifli  unbelief  and  Atheifm  ;  yet  for 
the  prefent,  they  may,  and  often  do  beget  a  confident  perfua- 
fion  of  the  truth  of  fome  things  that  are  revealed  in  the  fcrip- 
tures  ;  however  their  confidence  is  founded  in  deluiion,  and  fo 
v nothing  worth.  As  for  inftance,  if  a  perfon  has  by  fome  in 
vifible  agent,  immediately  and  ftrongly  impreffed  on  his  ima 
gination,  the  appearance  of  a  bright  light,  -and  glorious  form  of 
a  perfon  feated  on  a  throne,  with  great  external  majefty  and 
beauty,  uttering  fome  remarkable  words,  with  great  force  and 
energy  ;  the  perfon  who  is  the  fubjecl:  of  fuch  an  operation, 
may  be  from  hence  confident,  that  there  are  invifible  agents, 
fpiritual  beings,  from  what  he  has  experienced,  knowing  that  he 
bad  no  hand  himfelf  in  this  extraordinary  effecl:,  which  he  has 
experienced :  and  he  may  alfo  be  confident,  that  this  is  Chrifl 

whom 


OF    GRACIOUS    AFFECTIONS.         339 

whom  he  faw  and  heard  fpeaking  :  and  this  may  make  him 
confident  that  there  is  a  Chrifr,  and  that  Chrili:  reigns  on  a 
throne  in  heaven,  a§  he  faw  him  ;  and  may  be  confident  that 
the  words  which  h,e  heard  him  fpeak  are  true,  £><:. — in  the 
fame  manner,  as  the  lying  miracles  of  the  Papifts,  may  for  the 
prelfent,  beget  in  the  minds  of  the  ignorant  deluded  people,  a 
urong  perfuaikjh  of  the  truth  of  many  things  declared  in  the 
New  Teftament.  Thus  when  the  images  oi  Chrift,  in  Popifh 
churches,  are  on'  fome  extraordinary  occafions,  made  by  prieft- 
craft  to  appear  to  the  people  as  if  they  wept,  and  ihed  frcih  blood, 
and  moved,  and  uttered  fnch  and  fuch  words  ;  the  people  may 
be  verily  perfuaded  that  it  is  a  miracle  wrought  by  Ohrift  him- 
felf  ;  and  from  thence  may  be  confident  there  is  a  'Chrilt,'  and 
that  what  they  are  told  of  his  death  and  fufferings,  'and  refurre.c- 
tion,  and  afcenfiori,  and  prefer.t  government  of  the  world  is  true  ; 
for  they  may  look  upon  this  miracle,  as  a  certain  evidence  of  all 
thefc  things,  and  a  kind  of  occular  demonftration  ot  them.  This 
may  be  the  influence  of  thefe  lying  wonders  for  the  prefent ; 
though  the  general  tendency  of  them  is  not  to  convince  that 
Jefus  Chrift  is  come  in  the  iieih,  but  finally  to  promote  Atheifm, 
Even  the  intercourfe  which  Satan  has  w^ith  witches,  and  their 
often  experiencing  his  immediate  power,  has  a  tendency  to  con 
vince  them  of  the  truth  of  fome  of  the  doctrines  of  religion  ;  as 
particularly  the  reality  of  an  invifible  world  or  world  of  fpirits, 
contrary  to  the  doctrine  of  the  Sadduces.  The  general  tendency 
of  Satan's  influences  is  delufion  :  butyethemay  mix  fome  truth 
with  his  lies,  that  his  lies  may  not  be  fo  eafily  difcovered. 

There  are  multitudes  that  are  deluded  with  a  counterfeit  faith, 
from  imprefTions  on  their  imagination,  in  the  manner  which 
has  been  now  fpokcn  of.  They  fay  they  know  that  there  is  a 
God,  for  they  have  fcen  him  ;  they  know  that  Chrift  is  the  Son 
of  God,  for  they  have  feen  him  in  his  glory  ;  they  know  that 
Chrift  died  for  finner?,  for  they  have  fcen  him  hanging  on  the 
crofs,  and  his  blood  running  from  his  wounds  ;  they  know  there 
is  a  heaven  and  a  hell,  for  they  have  feen  the  mifery  of  the  dam 
ned  fouls  in  hell,  and  the  glory  of  faints  and  angels  in  heaven, 
(meaning  fome  external  representations,  ftrongly  impreficd  on 
their  imagination  :)  they  know  that  the  fcriptures  are  the  word 
of  Gocl,  and  that  fuch  and  fuch  promifes  in  particular  are  his 
Word,  for  they  have  heard  him  fpeak  them  to  them,  they  came 
to  their  minds  faddenly  and  immediately  from  God,  without 
their  having  any  hand  in  it. 

3.  Perfons  may  feem  to  have  their  belief  of  the  truth  of  the 
things  of  religion  greatly  incrcafed,  when  the  foundation  of  it 

is 


I 


34°  THE     SIXTH     SIGN  Part  III. 

is  only  a  perfuafion  they  have  received,  of  their  intereft  in  them. 
They  firit,  by  fome  means  or  other,  take  up  a  confidence,  that 
if  there  be  a  Chriftin  heaven,  they  are  theirs  ;  and  this  pre 
judices  them  more  in  favor  of  the  truth  of  them.  When  they 
hear  of  the  great  and  glorious  things  of  religion,  it  is  with  this 
notion,  that  all  thefe  things  belong  to  them  ;  and  hence  eaiily 
become  confident  that  they  are  true  ;  they  look  upon  it  to  be 
greatly  for  their  intereft  that  they  mould  be  true.  It  is  very 
obvious  what  a  ftrong  influence  mens  intereil:  and  inclinations 
have  on  their  judgments.  While  a  natural  man"  thinks,  that 
if  there  be  a  heaven  and  hell  ;  the  latter,  and  not  the  former, 
belongs  to  him  ;  then  he  will  be  hardly  perfuaded  that  there  is 
a  heaven  or  hell  :  but  when  he  comes  to  be  perfuaded,  that 
hell  belongs  only  toother  folks,  and  not  to  him  ;  then  he  can 
eaiily  allow  the  reality  of  hell,  arid  cry  out  of  others  fenfelelT- 
nefs  and  fottiihnefs  in  neglecting  means  of  efcape  from  it :  and 
being  confident  that  he  is  a  child  of  God,  and  that  God  haspro- 
mifed  heaven  to  him,  he  may  feem  ftrong  in  the  faith  of  its 
reality,  and  may  have  a  great  zeal  againft  that  infidelity  which 
denies  it. 

But  I  proceed  to  another  diilinguifhing  fign  of  gracious 
affections. 

VI.  Gracious  affe&ions  are  attended  with,  evangelical  hu 
miliation. 

Evangelical  humiliation  is  a  fenfe  that  a  Chriftian  has  of  his 
own  utter  infufficiency,  defpicablenefs,  and  odioufne^s,  with  an, 
anfwerable  frame  of  heart. 

There  is  a  diflinftion  to  be  made  between  a  legal  and  evan-, 
gelical  humiliation.  The  former  is  what  men  may  be  thefub- 
jecls  of,  while  they  are  yet  in  a  ftate  of  nature,  and  have  no 
gracious  affection  ;  the  latter  is  peculiar  to  true  faints  :  the  for 
mer  is  from  the  common  influence  of  the  Spirit  of  God,  afliit- 
ing  natural  principles,  and  efpecially  natural  conference  ;  the 
latter  is  from  the  fpecial  influences  of  the  Spirit  of  God,  im 
planting  and  exercifing  fupernatural  and  divine  principles  :  the 
former  is  from  the  mind's  being  affifted  to  a  greater  fenfe  of  the 
things  of  religion,  as  to  their  natural  properties  and  qualities,  and 
particularly  of  the  natural  perfections  of  God,  fuch  as  his 
greatnefs,  terrible  majefty,  &c.  which  were  manifefted  to  the 
congregation  of  Ifrael,  in  giving  the  law  at  mount  Sinai ;  the 
latter  is  from  a  fenfe  of  the  tranfcendent  beauty  of  divine  things 
in  their  moral  qualities  :  in  the  former,  a  fenfe  of  the  awful 

greatnefs. 


OF    GRACIOUS   AFFECTIONS. 

greatnefs,  and  natural  perfections  of  God,  and  of  the  ftriclnefs 
of  his  law,  convinces  men  that  they  are  exceeding  fmful,  and 
guilty,  and  expofed  to  the  wrath  of  God,  as  it  will  wicked 
men  and  devils  at  the  day  of  judgment  ;  but  they  do  not  fee 
their  own  odioufnffs  on  the  account  of  fin  ;  they  do  not  fee  the 
hateful  nature  of  fin  ;  a  fenfe  of  this  is  given  in  evangelical  hu 
miliation,  by  a  difcovery  of  the  beauty  of  God's  holinefs  and 
moral  perfection.  In  a  legal  humiliation,  men  are  made  fenfible 
that  they  are  little  and  nothing  before  the  great  and  terrible 
God,  and  that  they  are  undone,  and  wholly  infufficient  to  help 
themfelves ;  as  wicked  men  will  be  at  the  day  of  judgment  : 
but  they  have  not  an  anjweiable  frame  erf  heart,  confifting  in 
a  difpofition  to  abafe  themfelves,  and  exalt  God  alone  ;  this 
difpofition  is  given  only  in  evangelical  humiliation,  by  overcom 
ing  the  heart,  and  changing  its  inclination,  by  a  difcovery 
of  God's  holy  beauty  :  in  a  legal  humiliation,  the  conscience 
is  convinced  ;  as  the  confciences  of  all  will  be  moil  perfectly 
at  the  day  of  judgment  ;  but  becaufe  there  is  no  fpiritual  under- 
ftanding,  the  will  is  not  bowed,  nor  the  inclination  altered  ; 
this  is  done  only  in  evangelical  humiliation.  In  legal  humi 
liation,  men  arc  brought  to  defpair  of  helping  themfelves  ;  in 
evangelical,  they  are  brought  voluntarily  to  deny  and  renounce 
themfelves  :  in  the  former,  they  are  fubdued  and  forced  to  the 
ground  ;  in  the  latter,  they  are  brought  fweetly  to  yield,  and 
freely  and  with  delight  to  proftraf e  themfelves  at  the  feet  of  God. 
Legal  humiliation  has  in  it  no  fpiritual  good,  nothing  of  the 
nature  of  true  virtue  ;  whereas  evangelical  humiliation  is  that 
wherein  the  excellent  beauty  of  Chriftian  grace  does  very  much 
confift.  Legal  humiliation  is  ufeful,  as  a  means  in  order  to 
evangelical ;  as  a  common  knowlege  of  the  things  of  religion 
is  a  means  requifite  in  order  to  fpiritual  knowlege.  Men  may 
be  legally  humbled  and  have  no  humility  ;  as  the  \\  icked  at 
the  day  of  judgment  will  be  thoroughly  convinced  that  they 
have  no  righteoufnefs,  but  are  altogether  fmful,  and  exceeding 
guilty,  and  juftly  expofed  to  eiernal  damnation,  and  be  fully 
fenfible  of  their  own  helpleiTnefs,  without  the  leaii  mortifica 
tion  of  the  pride  of  their  hearts  :  but  the  eflencp  of  evangelical 
humiliation  confifts  in  fuch  humility,  as  becomes  a  creature,  in 
itfelf  exceeding  fmful,  under  a  difpenfation  of  grace ;  confifting 
in  a  mean  efteem  of  himfelf,  as  in  himfelf  nothing,  and  alto 
gether  contemptible  and  odious;  attended  with  a  mortification 
of  a  difpofition  to  exalt  himfelf,  and  a  free  renunciation  of  his 
ewn  glory.  This 


Jiff  T    H    E     S    I    X    T    H     S    I    G    N  Part  III. 

This  is  a  great  and  moft  effential  thing  in  true  religion. 
The  whole  frame  of  the  gofpel,  and  every  thing  appertaining 
to  the  new  covenant,  and  all  God's  difpenfations  towards  fal 
len  man,  are  calculated  to  hring  to  pafs  this  effect  in  the  hearts 
of  men.     They  that  are  deilitute  of  this,  have  no  true  religion, 
whatever  profeiTion  they  may  make,  and  how  high  foever  their 
religious  affections  may  be ;  Hah.  ii.  4.  "  Behold,  his  foul  which 
*'  is  lifted  up,  is  not  upright  in  him;  but  the  juft  fhall  live  by 
*'  his  faith  ;"   i.  c.  he  mall  live  by  his  faith  on  God's  righteoui- 
nefs  and  grace,  and  not  his  own  goodnefs  and  excellency.  God 
has  abundantly  manifcfted  in  his  word,  that  this  is  what  he  has 
a  peculiar  refpecl:  to  in  his  faints,  and  that  nothing  is  accept 
able  to  him  without  it ;  Pfal.  xxxiv.  18.  "  The  Lord  is   nigh 
44  unto  them  that  are  of  a  broken  heart,  and  faveth  fuch  as  be 
"  of  a  contrite  fpirit."    Pfal.  li.  17.    "  The  facrifices  of  God 
**  are  a  broken  fpirit  :  a  broken  and  a  contrite  heart,  O  God, 
"  thou  wilt  not  defpife."  Pfal.  cxxxviii.  6.  "  Though  the  Lord 
41  be  high,  yet  hath  he  refpecl  unto  the  lowly."    Prov.  iii.  34. 
"  He  giveth  grace  unto  the  lowly."    If,  Ivii.  15.    "  Thus  faith 
"  the  high  and  lofty  One  who  inhabiteth  erernity,  whofename 
"  is  Holy,  I  dwell  in  the  high  and  holy  place ;  with  him  alfo 
"  that  is  of  a  contrite  and  humble  fpirit,  to  revive  the  fpirit  of 
"  the  humble,  and  to  revive   the  heart  of  the  contrite  ones." 
If.  Ixvi.  i,  2.  "  Thus  faith  the  Lord,  The  heaven  is  my  throne, 
"  and  the  earth  is  my  fooiftool  : — but  to  this  man  will  I  look, 
"  even  to  him  that  is  poor  and  of  a  contrite  fpirit,  and  tremb- 
"  leth  at  my  word."     Micah  vi.  8.  "  He  hath  (hewed  thee,  O 
"  man,  what  is  good;   and   what  doth   the  Lord  thy  God   re- 
44  quire  of  thee,  but  to  do   juftly,  and  to   love  mercy,  and  to 
"  walk  humbly  with  thy  God  ?"    Matth.  v.  3.    "  BlefTed  are 
*'  the  poor  in  fpint  :  for  theirs  is  the  kingdom  of  God."  Matth. 
xviii.  3,  4.    "  Verily  I  fay  unto  you,  Except  ye  be  converted, 
44  and  become  as  little  children,  ye  fhall   not' enter  into    the 
"  kingdom   of   heaven.     Whoibever   therefore   (hall  humble 
'*  himl'elf  as  this  little  child,  the  fame  is  greateft  in  the  king- 
"  dom  of  heaven."     Mark  x.  15.    "  Verily  I   fay  unto  you, 
*'  W'nofoever  fhall  nor.  receive  the  kingdom  of  God  as  a  little 
*s  child,  he  mall  not  enter  therein."     The  centurion,  that  we 
have  an  account  of,  Lnke  vii.  acknowledged  that  he  was  not 
worthy  that  Chnjl  jlwidd  enter  under  his  roof,  and  that  he  was 
not  worthy  to  come  to  him.     See  the  manner  of  the  woman's 
coming  to  Chriftj  that  was  a  fmner,  Luke  vii.  37,  &c.  "  And 

45  behold, 


OF    GRACIOUS    AFFECTIONS,        343 

4i  behold,  a  woman   in  the  city,  which  was  a  Tinner,  when 
•*  (he  knew  that  Jefus  fat  at   meat  in  the  Pharifee's   houfe, 
44  brought    an  alabafier-box   of   ointment,    and   flood    at  his 
"  f^et   behind    him   weeping,  and  began    to    wafh    his    feet 
44  with  tears,  and  did  wipe  them  with  the  hairs  of   her  head." 
She  did  not  think  the  hair  of  her  head,  which  is  the  natural 
crown  and  glory  of  a  woman,  (i  Cor.  xi.  1,5.)  too  good  to  wipe 
the  feet  of  Chriit  withal.     Jefus  moil  gracioufly  accepted  her, 
and  fays    to  her,  Thy  faith  hathfaved  thee,  go  in  peace.     The 
woman  of  Canaan  fubmitted  to  Chrift,  in  his  faying,  It  is  not 
meet  to  take  the  children's  bread,  and  to  caji  it  to  dogs,  and  did 
as  it  were  own  that  (lie  was  worthy  to  be  called  a  dog;  where 
upon  Chrift  fays  unto  her,  "  O  woman,  great  is  thy  faith  ;  be 
4'  it  unto  thee,  even  as  thou  wilt,"  Matt.xv.  26,  27,  28.    The 
prodigal  fon  faid,  "  I  will  arife  and  go  to  my  father,  and  I  will 
"  fay  unto  him,  Father,  I  have  finned  againft  heaven,  and  be- 
44  fore  thee,  and  am  no  more  worthy  to  be  called  thy  fon  ;  make 
"  me  as  one  of  thy  hired  fervants,"  Luke  xv.  18,  &c.  See  al- 
fo  Luke  xviii.  9,  &c.  "  And  he  fpake  this  parable  unto  certain 
"  which  trufted   in  themfelves  that  they  were  righteous,    and 
"  defpifed  others,  &:c. — The    publican  {landing  afar  off,  would 
"  not    fo  much   as  lift  up  his  eyes  to  heaven,  but  fmote  upon 
14  his  bread,   faying,  God   be  merciful  to  me  a  finner.     I  tell 
4{  you,  this  man  went  down  to  his  houfe  juilified  rather  than  the 
"  other:   for  every  one  that  exalteth   himfelf,  fhall  be  abafed; 
44  arid  he  that  humbleth  himfelf,  (hall  be  exalted."  Matt,  xxviii. 
9.   "And  they  came  and  held  him  by  the  feet,  and  worfhipped 
"  him."     Col.  iii.  12.  "  Put  ye  on,  as  the  cleft  of  God — hum- 
"  blenefs  of  mind."     Ezek.  xx.  41,  43.  "I   will  accept  you 
11  with   your  fweet  favour,  when  I   bring  you  out  from  the 
"  people,  &c. — And  there  fhall  ye  remember  your  ways,  and 
44  all  your  doings,  wherein  ye  have  been  defiled,   and  ye  (hall 
"  lothe  yourfelves  in  your  own  fight,  for  all  your  evils  that  ye 
*4  have  committed."     Chap,  xxxvi.  26,  27,  31.  "Anew  heart 
"  alfo  will    I  give  unto  you — and  I  will  put  my  Spirit  within 
"  you,  and  caufe  you  to  walk  in  my  flatutes,  &c. — Then  frail 
*'  ye  remember  your  own  evil  ways,  and  your  doings  that  were 
14  not  good,  and  (hall  lothe  yourfelves  in  your  own  fight,  for 
'*  your  iniquities,   and   for  your  abominations."     Chap.  xvi. 
63.  4«  That  thou  mayft  remember  and  be  confounded,  and  no 
44  ver  open    thy  mouth  any  more  becaufe  of  thy  fhame,  whe-* 
*4  I  am  pacified  toward  thee  for  all  that  thou  hail  done,  fail}* 


344  T  H  E     F  I   F   X  H     S  i  G  N  Part  III. 

"  the  Lord."     Job  xlii.  6.  "  I  abhor  myfelf,  and  repent  in  dull 
*'  and  ames." 

As  we  would  therefore  make  the  holy  fcriptures,  our  rule,  in 
judging  of  the  nature  of  true  religion,  and  judging  of  our  own 
religious  qualifications  and  flate ;  it  concerns  us  greatly  to 
look  at  this  humiliation,  as  one  of  the  moft  eifential  things 
pertaining  to  true  Chriftianity.*  This  is  the  principal  part 
of  the  great  Chriftian  duty  Q$ Jeff-denial.  That  duty  confifts  in 
two  things,  viz.  firjl,  In  a  man's  denying  his  worldly  inclina 
tions,  and  in  for  faking  and  renouncing  all  worldly  cbjecls  and 
enjoyments  ;  and,  Jecondly,  In  denying  his  natural  felf-exalta- 
tion,  and  renouncing  his  own  dignity  and  glory,  and  in  being 
emptied  of  himfelf ;  fo  that  he  does  freely,  and  from  his  very 
heart,  as  Jt  were  renounce  himfelf,  and  annihilate  himfelf. 
Thus  the  Chriftian  doth,  in  evangelical  humiliation.  And  this 
latter  isthegreateftand  moft  difficult  part  of  felf-denial:  although 
they  always  go  together,  and  one  never  truly  is,  where  the 
other  is  not  ;  yet  natural  men  can  come  much  nearer  to  the 
former  than  the  latter.  Many  Anchorites  and  Reclufes  have 
abandoned  (though  without  any  true  mortification,)  the  wealth, 
and  pleafures,  and  common  enjoyments  of  the  world,  who  were 
far  from  renouncing  their  own  dignity  and  righteoufnefs ;  they 
never  denied  themfelves  for  Chrift,  but  only  fold  one  luft  to 
feed  another,  fold  a  beaftly  luft  to  pamper  a  devilifh  one ;  and 
fo  were  never  the  better,  but  their  latter  end  was  worfe  than 
their  beginning ;  they  turned  out  one  black  devil,  to  let  in  fc- 
ven  white  ones,  that  were  worfe  than  the  firft,  though  of  a  fair 
er  countenance.  It  is  inexpi  effible,  and  alrnoft  inconceivable, 
how  ftrong  a  felf-righteous,  felf- exalting  difpofition  is  naturally 
in  man  ;  and  what  he  will  not  do  and  fuffer,  to  feed  and  grati 
fy  it ;  and  what  lengths  have  been  gone  in  a  feeming  felf-denial 
in  other  refpecls,  by  EfTenes  and  Pharifees  amang  the  Jews, 
and  by  Papilts,  many  fedls  of  heretics,  and  erithufiafts,  among 

profeffing 

*  Calvin,  in  his  inftitutions,  Book  II.  chap.  2.  §  1 1.  fays,  "  I  was 
always  exceedingly  pleafed  with  that  faying  of  Chryfoftom,  '  The 
foundation  of  our  philosophy  is  humility ;'  and  yet  more  pleafed  with 
that  of  Auguftine,  '  As,  fays  he,  the  rhetorician  being  aiked,  what 
was  the  firft  thing  in  the  rules  of  eloquence,  he  anfwered,  Pronunci 
ation  ;  what  was  the  fecoud,  pronunciation  ;  what  was  the  third,  (till 
he  anfwered,  pronunciation.  So  if  you  ihould  afk  me  concernining 
the  precepts  of  the  Chriftian  religion,  I  would  anfwer,  nrftly,  fecondly, 
irdly,  and  for  ever,  Humility." 


OF    GRACIOUS     AFFECTIONS*         345 

Uing  Chriftians ;  and  by  many  Mahometans  ;  and  by  Py 
thagorean  philofophers,  and  others,  among  the  Heathen  :  and 
all  to  do  facrifice  to  this  Moloch  of  fpiritual  pride  or  felf-righ- 
feoufnefs ;  arid  that  they  may  have  fomething  wherein  to  exalt 
themfelves  before  God,  arid  above  their  fellow-creatures. 
That  humiliation  which  has  been  fpoken  of,  is  what  all  the 

j.lorioLis  hypocrites,  who  make  the  moft  fpkndid  fliew  of 
mortiricatJori  to  the  world,  and  high  religious  afil-ction,  do 
grofsly  fail  in.  Were  it  not  that  this  is  fo  much  infifted  on  in 
fcripture,  as  a  molt  eflential  thing  in  true  grace  ;  one  would  be 
tempted  to  think  that  many  of  the  heathen  philofophers  were 
truly  gracious,  in  whom  was  fo  bright  an  appearance  of  many 
virtues,  and  alfo  great  illuminations,  and  inward  fervors  and 
elevations  of  mind,  as  though  they  were  truly  the  fubjecls  of 
divine  illapfes  and  heavenly  communications^  It  is  true,  that 
many  hypocrites  make  great  pretences  to  humility,  as  well  as 

X  x  other 

f  "  Albeit  the  Pythagoreans  were  thus  famous  for  Judaic  myfteri" 
ous  wifdom,  and  many  moral,   as  well  as  natural  accoiiipiif.nnents  » 
yet  were  they  not  exempted    from  beading  and  pride  ;  which  wa^ 
indeed  a  vice  mod  epidemic,  and  as  it  were  congenial,  among 
philofophers  ;  but  in  a  mere  particular  mariner,  among  the  Pytha 
goreans.     So  Hornius  Hilt.  Philofoph.  L.  3.  chap.  n.  "77? 
of  the    Pythagoreans    were    not    free   from    boa/ling*      cThey   we; 
H  EPIAUTO  A  O  FOI,  Av£  as  abounded  in  the  f-nft  a     ' 

•  •;-;•>:  c\\-c''L'j;cii-:,  &r:d  l^.i^lr^  e^;:v  c:l;-:-:.<jl  to  .'  ''   im* 

:    -infills  ad  Horat,  kcs  r. 

td.     Thus  indeed  doss  proud  nature  delight  to  walk  in  the  fparks  of 
its  own  fire.     And  although  many  of  thefe  old  philofbphers  could, 
by  the  ftrength  of  their  own  lights  and  heats,  ( 
common  elevations  and  raifu res  of  fpirit,  {  more 

than  ordinary,  though  rut  fpeclal  and  favinj  :>irit,) 

abandon  many  groIL'r  \iccs  ;  yet  they  we;  •  .'    i  i 

that  mifcrsble  curfed  abvfs  of  {piritua!  pride  :  i;>  f;ur  vii  their  natural, 
and  moral  and  philofophic  attainments,  did  (:  c 

and  render  moft  inveterate,  thb>  hell  bred  pelt  oi  >;tr.     Yea 

thofc  of  them  thatfeeraed  melt  mcdeft,  as  the  A  who  pro- 

f:,Ted  they  knew  nothing,  and  the  Cynics,  W!K.  :,  both 

in  words  and  habits,  the  pride  of  others,  yet  even  they  aboi 
iu  the  mail  notorious  and  viiible  pride.  So  connatural  and  morally 
eflential  to  corrupt  naturr,  in  this  envenomed  roct,  fountain,  and 
plague  of  fpiritual  pride  ;  efpecially  where  there  is  any  natural, 
moral,  or  philcfopbic  excellence  to  feed  the  fame.  Whence  Aufun 
right! v  judged  all  tht\  .  Me  virtues,  to  be  but  fpler.did  fins.  : 
Ft  Court  •;/  the  Gwtilet,  Fart  II.  B.  i  17, 


346  THE     SIXTH     SIGN  Part  III. 

other  graces;  and  very  often  there  is  nothing  whatfoever    what 
they  make  a  higher  proieihon  of.     They  endeavour  to  make  u 
great  fhew  ot  humility  hi  fpeech  and  behaviour  ;  but  they  com 
monly  make  bungling   work    of  it,    though  glorious   work  in 
thtir  own  eyes.     They  cannot  find  out  what  a  humble  fpeech 
and  behaviour  is,  or  how    to  fptak  and  a6l  fo  that  there  may 
indeed  be  a  favour  of  Chriiiian  humility  in   what  they  fay  and 
dp  :  that  fvveet  humble  air  and  mien  is  beyond  their  art,  being 
not  led  by  the  Spirit,  or  naturally  guided  to  a  behaviour  becom 
ing  holy  humility,  by  the  vigor  of  a  lowly  fpirit  within  them. 
And  therefore  th.  y  have  no  other  way,  many  of  them,  but  only 
to  be  much  in  declaring  that  they  be  humble,  and  telling  how 
they  were   humbled  to  the  cluit  at   fuch  and  fuch  times,    and 
abounding  in  very  bad  expreffions  which  they  ufe  about  them- 
felves  ;  fuch  as,   lam  the.  leaft  of  all  faints,  I  am  a  poor  vile, 
creature,  I  am  not  worthy  oj  the  lea  ft  me  icy,  or  that  God  jlwuld 
look  upon  me  I  Oh,  I  have  a  dreadful  wicked  heart  !  my  heart  is 
uorje  than  the  devil  I  Oh,  this  cur  fed  heart  of  mine,  &c.     Such 
expreifions  are  very  often  uied,  not  with  a  heart  that  is  broken, 
not  with  fpiritual    mourning,  not    with   the  tears   of  her  that 
wafhed  Jefus's   feet  with  her  tears,  not  as    remembering   and 
being  confounded,  and  never  opening  their  mouth   more  becaufc 
cf  their  jha inc.,  when  God  is  pacified,  as  the  expreflion  is,  Ezek. 
xvi.  63.  but  with  a  light  air,  with   finiles  in  the   countenance, 
or  with  apharifaical  alteration  :  and  we  mult  believe  that  they 
are  thus  humble,  and  fee  thcmfclvt-s  fo  vile,  upon  the  credit  of 
their  fay  /b  ;  for  there  is  nothing  appears  in  them  of  any  favour 
of  humility,  in  the  manner  of  their  deportment  and  deeds  that 
they  do.     There  are  many  that  are  lull  of  expreifions  of  their 
own  vilenefs,  who  yet  expecl  to  be   looked   upon  as  eminent 
and  bi  ight  faints  by  others,  as  their   due  ;    and  it  is  dangerous 
for  any,  fo  much  as  to  hint  the  contrary,  or  to  carry   it  tovvards 
them  any  otherwife,  than  as  if  we  looked   upon  them   fome  of 
the  chief  of  Chriftians.     There  are  many  that  are  much  in  cry 
ing  out  of  their  wicked  hearts,  and  their   great  fhort-comings, 
and  unprofitablenefs,  and  fpeaking    as  though   they  looked  on 
thcmfelves  as  the  meaneft  of  the  faints  ;  who  yet,  if  a  minifter 
mould  feriouily  tell  them   the    fame   things    in    private,    and 
mould  fignify,  that  he  feared   they  were  very  low   and   weak 
Chriftians,  and  thought  they  had  reafon  folemnly  to  confider  of 
their   great    barrenncfs    and    unprofitablenefs,    and    falling   fo 
much  fhort  of  many  others  ;  it  would  be  more  than  they  could 
digeft ;  they  would  think  themfelvcs  highly  injured  ;  and  there 

would 


OF    GRACIOUS    AFFECTIONS.         3^7 

would  be  danger  of  a  rooted  prejudice  in  them   agaiiiu  fuch  a 

miniiter. 

There  are  fame  that  are  abundant  in  talking  asninft  legal 
doBnnes,  legal  preaching,  and  a  le^a1-  fbirit^  who  do  but  lirtlj 
imdefltand  the  ihmg  the  y  talk  acaiini.  A  legal  fpirit  is  a  more 
fubtil  tiling  than  they  imagine,  it  is  too  fnbul  for  them.  It 
lurks,  and  operates,  and  prevails  in  their  hearts,  and  they  arc 
moit  notoriouily  guilty  of  it,  at  the  fame  time,  when  they  arc 
inveighing  againu  it.  So  far  as  a  man  is  not  emptied  of  him- 
felf,  and  of  his  own  righteoufnefs  and  goodnefs,  in  whatever 
form  or  fhape,  fo  far  he  is  of  a  legal  fpirit.^  A  fpirit  of  pridi 
of  a  man's  own  righteoufnefs,  morality,  hoSinefs,  aifedlion,  ex 
perience,  faith,  humiliation,  or  any  goo  1; --is  whatfoever,  is  a 
legal  fpirit.  It  was  no  pride  in  Adam  before  the  fall,  to  be 
of  a  legal  fpirit  ;  becaufe  of  his  circumstances,  he  might  feck 
acceptance  by  his  own  righteoufnefs.  But  a  legal  fpirit  in  a 
fallen  iinful  creature,  can  be  nothing  alfo  but  fpiritual  pride*; 
and  reciprocally,  a  fpiritually  proud  fpirit  is  a  le.^al  fpirit. 
There  is  no  man  living  mat  is  Sifted  up  with  a  conceit  of  his 
own  experiences  and  difcoveries,  and  upon  the  account  of  them 
gliders  in  his  own  eyes,  but  what  trulls  in  his  experiences, 
and  makes  a  righteoufnefs  of  them  ;  however  he  may  ufe  hum 
ble  terms,  arid  fpeak.  of  his  experiences  as  of  the  great  things 
God  has  done  for  hi,n,  and  it  may  be  calls  upon  others  'O  glori 
fy  God  for  them;  yet  he  th-H  is  proud  of  his  experiences,  ar- 
ro^ates  fomethin  to  himfelf,  as  thou-h  his  experiences  were 

O  * 

foine  dignity  of  his.  And  if  he  looks  on  them  as  his  own 
dignity,  he  neceiTarily  thinks  that  God  looks  on  th:m  fo  too  ; 
for  he  neceffdrily  thinks  his  own  opinion  of  them  to  be  true  ; 
and  confequently  judges  that  God  looks  on  them  as  he  does  ; 
and  fo  unavoidably  imagines  that  God  looks  on  his  experiences 
as  a  dignity  in  him,  as  he  looks  on  them  himfelf  ;  and  that  ho 
gliilers  as  much  in  God's  eyes,  as  he  does  in  his  own.  And 
thus  he  trulls  in  what  is  inherent  in  him,  to  make  him  fliine 
in  God's  fight,  and  recommend  him  to  God  :  and  with  this 
encouragement  he  goes  before  God  in  prayer  ;  and  this  makes 
him  expect  much  from  God  ;  and  this  makes  hitn  think  that 
Chriil  loves  him,  and  thit  he  is  willing  to  clothe  him  with 
his  righteoufnefs  ;  becaufe  he  fuppofes  that  he  is  taken  with 
his  experiences  and  graces.  And  this  is  a  high  degree  of  living 
on  his  own  righteoufnefs  ;  and  fuch  perfons  are  in  the  high  road 
to  hell.  Poor  deluded  wretches,  who  think  they  look  fo  glitter 
ing  in  God's  eyes,  when  they  are  a  fmoke  in  hi?  nofe,  and  are 

many 


3-1 8  THE     SIXTH     SIGN  Pan  III. 

many  of  them  more  odious  to  him,  than  the  mod  impure  hc.ifl 
in  Sodom,  that  makes  no  pretence  to  religion  !  To  do  as  thcie 
do,  is  to  live  upon  experiences,  according  to  the  true  notion  of 
it  ;  and  not  to  do  as  thofe,  who  only  make  ufe  of Tpi ritual  ex 
periences,  as  evidences  of  a  ftate  of  grace,  and  in  that  way  re 
ceive  hope  and  comfort  from  them. 

There  is  a  fort  of  men,  who  indeed  abundantly  cry  down 
works,  and  cry  up  faith  in  oppofition  to  works,  and  fet  up  them- 
felves  very  much  as  evangelical  perfons,  in  oppofition  to  thofe 
that  are  of  a  legal  fpirit,  and  make  a  fair  (hew  of  advancing 
Chrifl  and  the  gofpel,  and  the  way  of  fiee  grace  ;  who  are  in 
deed  fome  oi  the  s;reateft  enemies  to  the  goipel-way  of  free 
grace,  and  the  moil  dangerous  oppofers  of  pure  humble 
Chriitianity.t 

There  is  a  pretended  great  humiliation,  arid  being  dead  to. 
the  law.  and  emptied  of  felf,  which  is  one  of  the  bigged  and 
moft  elated  things  in  the  world.  Some  there  are,  who  have 
made  great  profeffion  of  experience  of  a  thorough  work  of  the 
law  on  their  own  hearts,  and  of  being  brought  fully  off  from 
works  ;  whofe  converfation  has  favoured  moil  of  a  felf-righie- 
ous  fpirit,  of  any  that  ever  I  had  opportunity  to  obferve.  And 
fome  who  think  thernfclves  quite  emptied  of  themfelves,  and 

are 

t  <f  Take  not  every  opinion  and  doctrine  from  men  or  nngcls, 
that  bears  a  fair  (View  of  advancing  Chrift ;  for  they  may  be  but 
the  fruits  of  evangelical  hypocrify  and  deceit  ;  that  being  deceived 
themfelves,  may  deceive  others  too  ;  Matth.  vii.  15.  "Beware  of 
"  them,  that  come  in  flieep's  cloathing  ;"  in  the  innocency,  prity, 
and  meeknefs  of  Chrift  and  his  people ;  "  but  inwardly  ai 
proud,  cruel,  cenforious,  /peaking  evil  of  iulat  ll?y  foww  r,if.  fy 
their  fruits  you  ft  all  karnu  them*  Do  not  think,  beloved,  that  S^L'-i 
will  not  feek  to  fend  delufions  among  us.  And  do  you  think  thefe 
delufions  will  come  out  of  the  Popifn  pack,  whefe  inventions  fmell 
above  ground  here  ?  No,  he  inuft  come,  and  will  come  with  more 
evangelical,  fine-fpun  devices.  It  is  a  rule  obferved  arnongft  jefaits,  at 
this  day,  if  they  would  conquer  religion  bv  fabtiln-,  never  cppoie  re 
ligion  with  acrofs  religion  \  but  fet  it  againft  itfeh  j 
by  the  gofpel.  And  look,  as  churches  pleading  for  v,  e  .v  in 
vented  devi fed  works  ;  fo  when  faith  is  preached,  men  will  liav*e  their 
new  inventions  of  faith.  I  fper.k  not  this  againil  tl.e  doct-' 
where  it  is  preached  ;  but  am  glad  of  it :  not  that  1  would  ha.-e  men 
content  themielvcs  with  every  form  of  faith  ;  for  I  bc!ic\c  tiiat  ir,r.ft 
mens  faith  needs  coanrming  or  trying.  But  I  icetkt' 
•n  that  hand."  Sh-pard's  Fara!:U't  Fait  I.  ;•,  i?>. 


OF      G  R  A  C  I  O   U  S    A  F   F   E  C  T  I  O  N  S.  £s$ 

a'~c  confiJent  that  they  are  abaicd  in  the  daft,  are  full  as  they 
can  hold  with  the  glorv  of  their  own  humility,  and  lifted  up 
to  heaven  with  an  high  opinion  oi  their  abafeznent.  Their 
humility  is  a  fwelling,  felt-conceited,  confident,  fhowy,  noiiy, 
.alluinino;  humility.  It  feems  to  be  the  nature  of  fpiritual  pride 
to  make  men  conceited  and  oflcntatious  of  their  humility.  This 
ears  in  that  firfl-born  or  pride,  among  the  children  of  men, 
that  would  be  called  kis  holincfs,  even  the  man  of  fin,  that  ex 
alts  himfelf  above  all  that  is  called  Gud  or  is  worfhipped  ;  he 
ilyles  himfelfySrz-'iZ/;^  of  fervants  \  and  to  make  a  ihevv  of  hu 
mility,  wafhes  the  feet  of  a  number  of  poor  men  at  his  inaugu 
ration. 

For  perfons  to  be  truly  emptied  of  themfelves,  and  to  be 
poor  in  fpirit,  and  broken  in  heart,  is  quite  another  thing,  and 
has  other  efrecls,  than  many  imagine.  It  is  aflonifhing  how 
greatly  many  are  deceived  about  themfelves  as  to  this  matter, 
imagining  themfelves  mofl  humble,  when  they  are  moft  proud, 
and  their  behaviour  is  really  the  moft  haughty.  The  cleceit- 
fulnefs  of  the  heart  of  man  appears  in  no  one  thing  fo  much, 
as  this  of  fpiiitual  pride  and  (eif-righteoufnefs.  Thefubtilty  of 
Satan  appears  in  its  height,  in  his  managing  of  perfons  with  re- 
fpect  to  this  fin.  And  perhaps  one  reafon  may  be,  that  here  lie 
lias  moil  experience :  he  knows  the  way  of  its  coming  in;  he 
is  acquainted  with  the  fecret  fprings  of  it ;  it  was  his  own  fin. 
Experience  gives  vaft  advantage  in  leading  fouls,  either  int 
good  or  evil. 

But  though  fpiritual  pride  be  fo  fubtil  and  fecret  an  iniquity, 
and  commonly  appears  under  a  pretext  of  great  humility  ;  yet 
there  are  two  things  by  which  it  may  (perhaps  universally  and 
forely)  be  difcovered  and  diftinguifhed. 

Thefrft  thing  is  this  ;  he  that  is  under  the  prevalence  of 
this  diitemper,  is  apt  to  think  highly  of  his  attainments  in  reli 
gion,  as  comparing  himfeif  with  others.  It  is  natural  for  him 
to  fall  into  that  thought  of  himfelf,  that  he  is  an  eminent  faint, 
that  he  is  very  high  amongft  the  faints,  and  has  diftinguifhingly 
good  and  great  experiences.  That  is  the  fecret  language  of 
his  heart,  Luke  xviii.  11.  "  God,  I  th?.nk  thee,  that  I  am  not 
<;  as  other  men."  And  If.  Ixv.  r}.  "  I  am  holier  than  thou." 
Hence  fuch  are  apt  to  put  themfelves  forward  among  God's  peo 
ple,  and  as  it  were  to  take  a  high  feat  among  them,  as  if  there, 
was  no  doubt  or  it  but  it  belonged  to  them.  Thev,  as  it  were, 
•naturally  do  that  which  Chriff  condemns,  Luke  xiv.  7.  £?f, 


THE     SIXTH    SIGN  Part  III. 


take  the  highejl  room.  This  they  do,  by  being  forward  to  take 
upon  them  the  place  and  bufmefs  of  the  chief;  to  guide,  teach, 
direcTfc  and  manage;  "  They  are  confident  that  they  are  guides 
«'  to  the  blind,  alight  of  them  which  areiri  darknefs,  inllruc- 
*;  tors  of  the  foolilh,  teachers  of  babes,"  Rom.  ii.  19,  20.  It 
is  natural  for  them  to  take  it  for  granted,  thar  it  belongs  to  them 
to  3o  the  part  of  dictators  and  matters  in  matters  of  religion  ; 
and  fo  they  implicitly  affect  to  be  called  of  men  Rabbi,  which 
is  by  interpretation  Matter,  as  the  Pharifces  did,  Matih,  xxiii. 
6.  7.  z.  <?.  they  are  apt  to  expeft  that  others  mould  regard  them, 
and  yield  to  them,  as  mailers,  in  matters  of  religion.* 

But  he  whofe  heart  is  under  the  power  of  Chriflian  humility, 
is  of  a  contrary  difpofition.  If  the  fcriptures  are  at  all  to  be 
r.elied  on,  fuch  an  one  is  apt  to  think  his  attainments  in  religion 
to  be  comparatively  mean,  and  to  ei*eern  himielf  low  among 
the  faints,  and  one  of  the  leail  of  faints.  Humility,  or  true  low- 
linefs  of  mind,  difpofes  perfons  to  think  others  better  than 
themfeives;  Phil.  ii.  3.  "  In  lowlinefs  of  mind,  let  eacheileem 
"  others  better  than  themfeives."  Hence  the>  are  apt  to  think 
the  loweft  room  belongs  to  them  ;  and  (heir  Inward  difpofition 
naturally  leads  them  to  obey  that  precept  oi  our  Saviour,  Luke 
xiv.  10.  It  is  not  natural  to  them  to  take  it  upon  them  to  do 
the  part  of  teachers  ;  but  on  the  contrary,  they  are  difpofed  to 
think  that  they  are  not  the  perfons,  that  others  are  fi:ter  for  it 
than  they;  as  it  was  with  Mofesand  Jeremiah,  (Exod.  iii.  11. 
Jer.  i.  6.)  though  they  were  fuch  eminent  faints,  and  of  great 
knowlege.  It  is  not  natural  to  them  to  think  that  it  belongs  to 
them  to  teach,  but  to  be  taught :  they  are  much  more  ea^er  to 
hear,  and  to  receive  inttruclion  from  others,  than  to  dictate  to 
others;  Jam.  i.  19.  "  Be  ye  fwift  to  hear,  flow  to  fpeak."  And 
when  they  do  fpeak,  it  is  not  natural  to  them  to  fpeak  with  a  bo;d, 
mafterlyair;  but  humility  difpofes  them  rather  to  fpeak,  trem 
bling.  Hof.  xiii.  i.  "  When  Ephraim  fpake,  trembling,  he 
"  exalted  himfelf  in  Ifrael  ;  but  when  he  offended  in  Baal,  he 
"  died."  They  are  not  apt  to  affume  authority,  and  to  take 
upon  them  to  be  chief  managers  and  matters ;  but  rather  to  be 

fubjecl; 

*  "  There  be  two  tilings  wherein  it  appears  that  a  man  has  only 

common  gifts,  and  no  inward  principle  ;    j.  Thefe  gifts  ever  pufFup, 

and  make  a  man  fomething  in  his  own  eves,  as  the  Corinthian  knov,  - 

hge  did  ;  and  many  a  pri;  ate  man  thinks  himfelf  fit  to  be  a  minifter."' 

WsiqarfsfarM,  Parti,  p.  i8i,iCz. 


OF    GRACIOUS  AFFECTIONS        3^1 

fubjecl  to  others;  Jam.  iii.  1,2.  "  Be  not  many  mailers."  i  Fet. 
.v.  5.  "  All  of  you  be  fubject  one  to  ano  her,  and  be  clothed  with 
*'  humility."  Eph.  v.  21.  !'  Submitting  }  ourielves  one  toano- 
"  ther  in  the  fear  of  God." 

There  are  fome  per-ons  experiences  that  naturally  work  that 
way,   to  make  them  think   highly    oi    their   experiences  ;  and 
they  do  often  themielves  fpeak  of  their  experiences  as  very  great 
and  extraordinary  ;   they  freely  fpeak  of  the  great  things  they 
have  met  with.  This  may  be  fpoken  and  meant  in  a  good  fenfe- 
In  one  fenfe,  every  degree   of  laving  mercy  is  a  great  thing  : 
it  is  indeed  a  thing  great,  yea,  infinitely  great,  for  God  to  be- 
flow  the  lead  crumb  of  chiidrens   bread    on    hich   dogs  as  we 
are  in   ourfelves ;  and  the  more  humb  e  a  perfon  is  that  hopes 
that  God  has  befto\ved  fuch  mercy  on  him,   the  more  apt  will 
he  be  ro  call  it  a  great  thing  that  he  has  met  with,  in  this  fenfe. 
But  if  by  great  things  which    they  have  experienced,  they  mean 
comparatively    great  fpiritual  experiences,    or  great  compared 
with  others  experiences,  or  beyond  what  is  ordinary,  which  is 
evidently  oftentimes  the  cafe;  then  fb'  a  perfon  to  fay,  /  hav-s 
met  with  great  things,  is  the  very  lame  thing  as  to  fay,  I  am  an 
eminent  Joint t  and  have  more  grace  than  ordinary  :   for  to  have 
great  experiences,  if  the  experiences  be  true  and  worth  the  tell 
ing  of,  is  the  fame   thing  as  to  have  great  grace:  there  is  no 
true  experience,  but  the  exercifc  of  grace  ;  and  exactly  accord 
ing  to  the  degree  of  true  experience,  is  the  degree  of  grace  and 
holinefs.     The   perfons  that  talk  thus  about  their  experience?, 
when  they  give  an  account  of  them,  expecl  that   others  mould 
admire  them.     Indeed  they  do  not  call  it  boating  to  talk  after 
this   manner  about  their  experiences,  nor  do  they  look  upon  it 
as  any  fign  of  pride  :  becaufe  they  fay,   they  know  that   it  was- 
not  lhe.y  that   did  it,  it  was  free  grace,  they  are  the  great  things 
that   God  has    done  for   them,    they    would   acknowledge   tkz 
great  mercy  God  hasjhown  them,  and  not  make  light  oj  it.     But 
fo  it  was  with  the  Pharifee  that  Chrift  tells   us  of,  Luke  xviii. 
He  in  words  gave  God  the  glory  of  making  him  to  differ  from 
other  men  ;  God,  I  thank  the?,  fays   he,  that   I  am  not  as  ether 
men.*     Their  verbally   afcribing  it  to  the  grace  of  God,  that 

they 

*  Calvin,  in  his  Inftitutions,  B,  III.  chap.  xii.    $  7.  (peaking  of 
this  Pharifee,  obierves,  "  That  in  his  outward  confeffion,  he  acknow 
ledges  that  the  righteoufnefs  that  he  has  is  the  gift  of  God  :  but  {%r 
he)  becaufe  he  trulls  that  he  is  righteous.,  he  goes  away  ovt  of  the  r~: 
fence  of  God,  unacceptable  and  odious." 


352  THE     SIXTH     SIGN  Part  III. 

they  are  holier  than  other  faints,  does  not  hinder  their  forward- 
nei's  to  think  fo  highly  of  their  holinefs,  being  a  fure  evidence 
of  the  pride  and  vanity  of  their  minds.  If  they  were  under  the 
influence  of  an  humble  fpirir,  their  attainments  in  religion 
would  not  be  fo  apt  to  fhine  in  their  own  eyes,  nor  would  they 
be  fo  much  in  admiring  their  own  beauty.  The  Chriflians 
that  are  really  the  moft  eminent  faints,  and  therefore  have  the 
mbft  excellent  experiences,  "  and  are  greateft  in  the  kingdom 
"  of  heaven,  humble  themfelves  as  a  little  child,"  Matt,  xviii. 
4.  becaufe  they  look  on  themfelves  as  but  little  children  in 
grace,  and  their  attainments  to  be  but  the  attainments  of  babes 
in  Chriit,  and  are  aftonifhed  at,  and  aihamed  of  the  low  decrees 
of  their  love,  and  their  thankfulnefs,  and  their  little  know- 
lege  of  God.  Mofes  when  he  had  been  converfing  with  God 
in  the  mount,  and  his  face  (hone  fo  bright  in -the  eyes  of  others 
as  to  dazzle  their  eyes,  wift  not  that  his  face Jhonf*  There  are 
fome  perfons  that  go  by  the  name  of  high  profeffors,  and  fome 
will  own  themfelves  to  be  high  profeffors,  but  eminently  hum 
ble  faints,  that  will  fhine  brighter!:  in  heaven,  are  not  at  all  apt 
to  profefs  high.  I  do  not  believe  there  is  an  eminent  faint 
in  the  world  that  is  a  high  profeflbr.  Such  will  be  much  more 
likely  to  profefs  themfelves  to  be  the  leaft  of  all  faints,  and  to 
think  that  every  faint's  attainments  and  experiences  are  higher 
than  his.f 

Such 

f  Luther,  as  bis  words  are  cited  by  Rutherfoord,  in  his  Difylay  of 
il:e  fpiritital  Antickrrft,  p.  143,  144.  fays  thus,  "So  is  the  life  of  a 
Chriftian,  that  he  that  has  begun,  feems  to  himfeir  to  have  nothing  ; 
but  ftrives  and  prelTes  forward,  that  he  may  apprehend.  Whence 
Paul  fays,  I  count  not  tryftlf  to  ba<ve  apprehended.  For  indeed  nothing 
is  more  pernicious  to  a  believer,  than  that  prefumpticn,  that  be  has 
already  apprehended,  and  has  no  further  need  of  feeking.  Hence  alfo 
many  fall  back,  and  pine  away  in  fpiritual  fccurity  and  flothfuJnefs. 
So  Bernard  fays,  To  ficmd  Jiiil  in  God's  *w-y,  is  to  go  lack.  Where 
fore  this  remains  to  him  that  has  begun  to  be  a  Chrifdan,  to  think 
that  he  is  not  yet  a  Chriftian,  but  to  feck  that  he  may  be  a  ChriiHnn, 


Chriftian,  and  is  not  fenfible  how  he  falls  fnort.  We  reach  after  hea 
ven,  but  are  not  in  heaven.  Wo  to  him  that  is  wholly  renewed,  tli.it 
is,  that  thinks  himfeif  to  be  fo.  That  man,  without  doubt,  hs.r,  ne 
ver  fo  much  as  begun  to  be  renewed,  nor  did  he  ever  ta^c  v/Lat  it  is  to 
be  a  Chriftian." 


OF    GRACIOUS   AFFECTIONS. 


333 


Such  is  the  nature  of  grace,  and  of  true  fpiritual  light  that 
they  naturally  difpofe  the  faints  in  the  prefent  (late,  to  look 
upon  their  grace  and  goodnefs  little,  and  their  deformity  great. 
And  they  that  have  the  moil  grace  and  fpiritual  light,  of  any 
in  this  world,  have  moft  of  this  difpofition.  As  will  apper.r 
moft  clear  and  evident  to  any  one  that  foberly  and  thoroughly 
weighs  the  nature  and  reafon  of  things,  arid  confiders  the  things 
following.  • 

That  grace  and  holinefs  is  worthy  to  be  called  little,  that  is, 
little  in  comparifon  of  what  it  ought  to  be.  And  fo  it  feems 
to  one  that  is  truly  gracious  :  for  fuch  an  one  has  his  eye  upon  the 
rule  of  his  duty  ;  a  conformity  to  that  is  what  he  aims  at  •  it  is 
what  his  foul  ftruggles  and  reaches  after;  and  it  is  by  that 
that  he  eftimates  and  judges  of  what  he  does,  and  what  he  has. 
To  a  gracious  foul,  and  efpecially  to  one  eminently  gracious, 
that  holinefs  appears  little,  which  is  little  of  what  it  fnould  he  ; 
little  of  what  he  fees  infinite  reafon  for,  and  obligation  to. 
If  his  holinefs  appears  to  him  to  he  at  a  vaft  di (lance  from  this^ 
it  naturally  appears  defpicable  in  his  eyes,  and  not  worthy  to 
be  mentioned  as  any  beauty  or  amiablenefs  in  him.  For  the 
like  reafon  as  a  hungry  man  naturally  accounts  that  which  is 
fet  before  him,  but  a  little  food,  a  fmall  matter,  not  worth 
mentioning,  that  is  nothing  in  comparifon  of  his  appetite.  Or 
as  the  child  of  a  great  prince,  that  is  jealous  for  the  honor  of 
his  father,  and  beholds  the  refpecl  which  men  flicw  him,  na 
turally  looks  on  that  honor  and  refpecl:  very  little,  and  not 
worthy  to  be  regarded,  which  is  nothing  in  comparifon  of  that 
which  the  dignity  of  his  father  requires. 

But  that  is  the  nature  cf  true  grace  and  fpiritual  lighf, 
that  it  opens  to  a  pcrfon's  view  the  infinite  reafon  there  is  thai- 
he  fhould  be  holy  in  a  high  degree.  And  the  more  grace  hr 
has,  the  more  this  is  opened  to  view,  the  greater  fenfe  he  has 
of  the  infinite  excellency  and  glory  of  the  divine  Being,  anclol 
the  infinite  dignity  of  the  perlon  of  Chrift,  and  the  hound- 
lefs  length  and  breadth,  and  depth  and  height,  of  the  love  o?r 
Chrift  to  finners.  And  as  grace  increafcs,  the  field  op?ns 
more  and  more  to  a  diftant  view,  until  the  foul  is  f wallowed 
up  with  the  vailnefsof  the  object,  and  the  per f on  is  ailoniihe.l 
to  think  how  much  it  becomes  him  tc  love  this  God,  and  this 
glorious  Redeemer,  tint  has  fo  loved  man,  and  how  lictle  he 
does  love:  And  fo  the  more  he  apprehends,  the  more  the 
imallnefs  of  his  grace  and  love  ap^rars  ftsarjge  and  wondeifn!  : 
Y  v  and 


3<54  THE     SIXTH    SIGN          Part  III. 

and  therefore  is  more  ready  to  think  that  others  are  beyond 
him.  For  wondering  at  the  littlenefs  of  his  own  grace,  be  can 
Icarcely  believe  that  ib  flrange  a  thing  happens  to  other  faints : 
it  is  amazing  to  him,  that  one  that  is  really  a  child  of  God, 
-fend  that  has  a£lually  received  the  favirig  benefits  of  that  un- 
fpeskable  love  of  Chrifi,  fhould  love  no  more  :  and  he  is  apt 
to  look  upon  it  as  a  thing  peculiar  to  himfelf,  a  ftrange  and 
exempt  inihnce  ;  for  he  fees  only  the  outfide  of  other  Chrif- 
tians,  but  he  fees  his  own  infide. 

Here  the  reader  may  poflibly  objecl,  that  love  to  Gcd  is  really 
increafed  in  proportion  as  the  knowleie  of  God  is  increafed; 
and  therefore  how  fhould  an  increafe  of  knowlepe  in  a  faint, 

O 

make  his  love  appear  lefs,  in  comparifon  of  what  is  known  ? 
To  which  I  anfwer,  that  although  grace  and  the  love  of  God 
in  the  faints,  beanfwerable  to  the  degree  of  knovvlege  or  fight 
of  God  ;  yet  it  is  not  in  proportion  to  the  object  feen  and 
known.  The  foul  of  a  faint,  by  having  fomething  of  God 
opened  tofight,  is  convinced  of  much  more  than  is  feen. 
There  is  fomething  that  is  feen,  that  is  wonderful  ;  and  that 
fight  brings  with  ii  a  iirorig  conviction  of  fomething  vafily  be 
yond,  that  is  not  immediately  feen.  So  that  the  foul,  at  the 
fame  time,  is  aliomfhed  at  its  ignorance,  and  that  it  knows  fo 
little,  as  well  as  that  it  loves  fo  little.  And  as  the  foul,  in  a 
fpiritual  view,  is  convinced  of  infinitely  more  in  the  object,  yet 
beyond  fight  ;  fo  it  is  convinced  of  the  capacity  of  the  foul,  of 
kn&wingvaftly  more,  if  clouds  and  darknefs  were  but  removed. 
Which  caufes  the  foul,  in  the  enjoyment  of  a  fpiritual  view, 
to  complain  greatly  of  fpiritual  ignorance,  and  want  of  love, 
and  long  and  reach  after  more  knowlege,  and  more  love. 

Grace  and  the  love  of  God  in  the  moft  eminent  faints  in 
this  work!,  is  truly  very  little  in  comparifon  of  what  it  ought 
to  be.  Becaufe  the  higheil  love,  that  ever  any  attain  to  in  this 
life,  is  poor,  cold,  exceeding  low,  and  not  worthy  to  be  named 
in  comparifon  of  what  our  obligations  appear  to  be,  from  the 
joint  confideration  of  thefe  two  things  ;  viz.  i.  The  reafon 
God  has  given  us  to  love  him,  in  the  manifeftations  he  has 
made  of  his  infinite  glory,  in  his  word,  and  in  his  works ;  and 
particularly  in  the  gofpel  of  his  Son,  and  what  he  has  done  for 
fniful  man  by  him.  And,  2.  The  capacity  there  is  in  the  foul 
of  man,  by  thofe  intelle6r.ua!  faculties  which  God  has  given  it, 
of  feeing  arid  underffanding  thefe  reafons,  which  God  has 
given  us  to  love  him.  How  final!  indeed  is  the  love  of  the 

moft 


OF    GRACIOUS    AFFECTIONS         355 

eminent  faint  on  earth,  in  companion  of  what  thefe  things 
jointly  considered  do  require  !  And  this  grace  tends  to  con 
vince  men  of;  and  efpecially  eminent  grace  :  for  grace  is  of 
the  naiure  of  light,  and  brings  truth  to  view.  And  therefore 
he  that  has  much  grace,  apprehends  much  more  than  others, 
that  great  height  to  which  his  love  ought  to  afcend  ;  and  he 
fens  better  than  others,  how  little  a  way  he  has  rifen  towards 
that  height.  And  therefore,  eftimating  his  love  by  the  whole 
height  of  his  ddty,  hence  it  appears  aftoniftiingly  little  and  low 
in  his  eyes. 

And  the  eminent  faint,  having  fuch  a  conviction  of  the  high 
degree  in  which  he  ought  to  love  God,  this  (hews  him,  not 
only  the  littlenefs  of  his  grace,  but  the  greatnefs  of  his  remain 
ing  corruption.  In  order  to  judge  how  much  corruption  or 
fin  we  have  remaining  in  us,  we  muft  take  our  rneafure  from 
that  height  to  which  the  rule  of  our  duty  extends  :  the  whole 
of  the  diiiance  we  are  at  from  that  height,  is  fin  :  for  failing  of 
duty  is  fin  ;  otherwife  our  duty  is  not  our  duty  ;  and  by  how 
much  the  more  we  fall  mort  of  our  duty,  fo  much  the  more  fin 
have  we.  Sin  is  no  oiher  than  difagreeablenefs,  in  a  moral 
agent,  to  the  law,  or  rule  of  his  duty.  And  therefore  the  de 
gree  of  fin  is  to  be  judged  of  by  the  rule  :  fo  much  difagreea- 
hlenefs  to  the  rule,  fo  much  fin,  whether  it  be  in  defect  or  excefs. 
Therefore  if  men,  in  their  love  to  God,  do  not  come  up  half 
way  to  that  height  which  duty  requires,  then  they  have  more 
corruption  in  their  hearts  than  grace  ;  becaufe  there  is  r:-;re 
goodnefs  wanting,  than  is  there  ;  and  all  that  is  wanting  is  firi: 
it  is  an  abominable  defect ;  and  appears  fo  to  the  faints,  efpe 
cially  thofe  that  are  eminent  ;  it  appears  exceeding  abominable 
to  them,  that  Chrifl  mould  be  loved  fo  little,  and  thanked  fo 
little  for  his  dying  love  ;  it  is  in  their  eyes  hateful  ingratitude. 

And  then  the  increafe  of  grace  has  a  tendency  another  way, 
to  caufe  the  faints  to  think  their  deformity  vaitly  more  than 
their  goodnefs :  it  not  only  tends  to  convince  them  that  their 
corruption  is  much  greater  than  their  goodnefs,  which  is  in 
deed  the  cafe  ;  but  it  alfo  tends  to  caufe  the  deformity  that 
there  is  in  the  leail  fin,  or  the  leaft  decree  of  corruption,  to  ap 
pear  fo  great,  as  vaftly  to  outweigh  all  the  beauty  there  is  in 
their  greareft  holinefs  ;  for  this  ailo  is  indeed  the  caie.  For  the 
leaft  fin  agairift  an  infinite  God,  has  an  infinite  hatefulnefs  or 
deformity  in  it  ;  but  the  higheft  degree  of  holinefs  in  a  crea 
ture,  has  not  an  infinite  luveliriefs  in  it  :  and  therefore  ths 

lovelinefc 


THE    SIXTH    SIGN  Part  III. 

lovelm.efs  of  it  is  as  nothing,  in    comparifon  of  the  deformity 
of  the  leail  fin.  That  every  fin  has  infinite  deformity  and  hate- 
fi-lnefs  in  it,  is  moil  demorifirably  evident  ;  becauie  what  the 
evil,  or  iniquity,  or  hatefulnefs  of  fin  confifls  in,    is  the  violat 
ing  of  an  obligation,  or  the  being  or  doing  contrary  to  what  we 
fhould  be  or  do,  or  are  obliged  to.     And  therefore    by  how 
much  the  greater  the  obligation  is  that  is  violated,  fo  much  the 
greater  is  the  iniquity  and  hatefulnefs   of  the  violation.     But 
certainly  our  obligation   to   love   and  honor  any  being,    is  in 
fome  proportion  to  his  lovelmefsand  honourablenefs,  or  to  his 
worthinefs  to  be  loved  and  honored  by  us ;  which  is  the    fame 
thing.     We  are  furely  under  greater  obligation  to  love  a  more 
lovely  being,  than  a  lefs  lovely  :  and  if   a  Being  be  infinitely 
lovely  or  worthy  to  be  loved  by  us,  then  our  obligations  to  love 
him,  are  infinitely  great  :  and  therefore,  whatever  is   contrary 
to  this  love,  has   in  it   infinite  iniquity,  deformity,  and  unwor- 
thinefs.     But  on  the  other  hand3  with  refpeft  to  our  holinefs 
or  love  to  God,  there  is  not  an  infinite  worthinefs  in  that.  The 
fmof  the  creature  againft  God,  is  ill-deferving  and  hateful   in 
proportion  to  the  diftance  there  is  between  God  and  the  crea 
ture  :  the  greatnefs  of  the  objecl,  and  the  meannefs  and  inferir 
ority  of  the  fubjecr,  aggravates  it.     But  it  is    the  reverfe  with 
regard  to  the  worthinefs  of  the  refpeft  of  the  creature  to  God  ; 
it  is  worthlefs,  and  not  worthy,  in  proportion  to  the  meannefs 
of  the  fubjecl.     So  much  the  greater  the  diftance  between  God 
and  the  creature,  fo  much  the  lefs  is  the  creature's  refpecl  wor 
thy  of  God's  notice  or  regard.  The  great  degree  of  fuperiority 
increafes  the- obligation  on  the  inferior  to  regard  the  fuperior  ; 
and  fo  makes  the  want  of  regard  mere  hateful  :  but  the  great 
degree  of  inferiority  diminishes  the  worth  of  the  regard  of  the 
inferior  ;  bccaufe  the  more  he  is  inferior,  the  lefs  is  he  worthy 
of  notice,  the  lefs  he  is,  the  lefs  is  what  he  can   offer  worth  ; 
for  he  can  offer  no  more  than  hirnfelf,  in  offering  his  beft  re- 
fpecl:  ;  and  therefore  as  he  is  little,   and   little  worth,,  fo  is   his 
lefpecl  little  worth.     And  the  more  a  perfon  has  of  true  grace 
and  fpiritual  light,  the  more  will  it  appear    thus   to   him  ;  the 
more  will  he  appear  to  himfelf  infinitely  deformed  by  reafon 
of  fin,  and  the  lefs  will  the  goodnefs   that  is   in  his  grace,  or 
good  experience,  appear   in  proportion  to  it.     For  indeed  it 
is  nothing  to  it ;  it  is  lefs  than  a  drop  to  the  ocean  ;  for  finite 
bears  no  proportion  at  all  to  that  which  is  infinite.     But  the 
?nc:e  a  perfon  has  of  fpiritual  light,  tbt-  more  do  things  appear 

to 


OF    GRACIOUS    AFFECTIONS. 

to  him,  in  this  refpeft,  as  they  are  indeed.  Hence  it  mo  ft  dc- 
rnonlirably  appears,  that  true  grace  is  of  that  nature,  that  tho 
more  a  perfoa  has  of  it,  vviih  remaining  corruption,  the  lefs 
does  his  goodnefs  and  holinefs  appear,  in  proportion  to  his  de 
formity  ;  and  net  only  to  his  pad  deformity,  but  to  his  prefent 
deformity,  in  the  fin  that  now  appears  in  his  heart,  and  in 
the  abominable  defeats  of  his  higbeft  and  beii  affect-ions,  and 
brighteil  experiences. 

The  nature  of  many  high  religious  afTeclions,  and  great  dif- 
ccveries  (as  they  are  called)  in  many  perfons  that  I  have  been 
acquainted  with,  is  to  hide  and  cover  over    the  corruption  of 
their  hearts,  and  to  make  it  feem  to  them  as  if  all  their  fins  was 
gone,  and  to  leave  them  without  complaints  of  any  hateful- evil 
left  in  them  ;  (though  it  may  be  they  cry  out  much   of  their 
pail  unworthinefs ;)  a  fure  and  certain  evidence  that  their  dif- 
ccveries  (as  they  call  them)  are  darknefs   and  not  light.     It  is 
darknefs  that  hides  mens  pollution   and   deformity;   but  light 
let  into  the  heart  difcovers  it,  fearches   it  out  in  its  fecret  cor- 
ners,  and  makes  it  plainly  to  appear  ;  efpecially  that  penetrat 
ing,  all-fearching  light  of  God's  holinefs  and  glory.  It  is  true, 
that  faving  difcoveries  may  for  the  prefent  hide   corruption   in 
one   fenfe  ;   they  reihain  the  pqfitive  cxercifes    of  it,  fuch  as 
malice,    envy,    covetoufnefs,    lacivioufnefs,    murmuring,  &c, 
but  they  brino;  corruption  to  light,  in  ^hat  which  is  privative, 
viz.  that  there  is  no  more   love,  no   more  humility,  no  more 
thankfulnefs.     Which  defetls  appear  moll  hateful,  in  the  eyes 
of  thofe  who  have  the  moil  eminent  exercifes  of  grace  ;  and 
are  very  burdenfome,  and  caufe  the  faints   to  cry  out  of  their 
leannefs,  and    odious    pride   and  ingratitude.     And   whatever 
pofitive  exercifes  of  corruption,  at  any  time  arife,  and   mingle 
themfelve$  with  eminent  actings  of  grace,  grace  will  exceed 
ingly  magnify  the  view  of  them,  and  render  their  appearance 
far  more  henious  and  horrible. 

The  more  eminent  fainrs  are,  and  the  more  they  have  of  the 
light  of  htaven  in  their  fouls,  the  more  do  they  appear  to  them- 
felves,  as  the  moil  eminent  faints  in  this  world  do,  to  the 
faints  and  angels  in  heaven.  How  can  we  rationally  fuppofe 
the  moil  eminent  faints  on  earth  appear  to  them,  if  beheld  any 
otherwife,  than  covered  over  with  the  righteoufnefs  of  Chriif, 
and  their  deformities  fwal lowed  up  and  hid  in  the  corufcation 
of  the  beams  of  his  abundant  glory  and  love  ?  how  can  we  fup 
pofe  our  mpft  ardent  love  and  praifes  appear  to  them,  that  do 

beheld 


T   H  E     s  i   x  T  ii     S  i   G  N  Part  III. 

behold  the  beauty  and  glory  of  God  without  a  vail  ?  how  does 
our  higheft  thankfulneis  lor  the  dying  love  of  Chrift  appear  to 
them,  who  fee  Chrift  as  he  is,  who  know  as  they  are  known, 
and  fee  the  glory  of  the  perfon  of  him  that  died,  and  the  won 
ders  of  his  dying  love,  without  any  cloud  or  darkncfs  ?  and  how 
do  they  look  on  the  deepeft  reverence  and  humility,  with  which 
worms  of'  the  duft  on  earth  approach  that  infinite  Majefty, 
which  they  behold  ?  do  they  appear  great  to  them,  or  fo  much 
as  worthy  of  the  name  of  reverence  and  humility,  in  thofe  that 
they  fee  to  be  at  fuch  an  infinite  diftance  from  that  great  and 
holy  God,  in  whofe  glorious  prefence  they  are  ?  The  reafon 
why  the  higheft  attainments  of  the  faints  on  earth  appear  fo 
mean  to  them,  isbecaufe  they  dwell  in  the  light  of  God's  glory, 
and  fee  God  as  he  is.  And  it  is  in  this  refpeci  with  the  faints 
on  earth,  as  it  is  with  the  faints  in  heaven,  in  proportion  as 
they  are  more  eminent  in  grace. 

I  would  not  be  underftood,  that  the  faints  on  earth  have,  in 
all  refpecls,  the  worft  opinion  of  themfelves,  when  they  have 
moft  of  the  exercife  of  grace.  In  many  refpe&s  it  is  otherwife. 
With  refpeci  to  the  pofitive  exercifes  of  corruption,  they  may 
appear  to  themfelves  freeft  and  beft  when  grace  is  moft  in  ex 
ercife,  and  worft  when  the  aftings  of  grace  are  loweft.  And 
when'they  compare  themfelves  with  themfelves,  at  different 
times,  they  may  know$  when  grace  is  in  lively  exercife,  that 
it  is  better  with  them  than  it  was  before,  (though  before,  in 
the  time  of  it,  they  did  not  fee  fo  much  badnefs  as  they  fee 
now ;)  and  when  afterwards  they  fink  again  in  the  frame  of 
their  minds,  they  may  know  that  they  fmk,  and  have  a  new 
'argument  of  their  great  remaining  corruption,  and  a  rational 
conviclion  of  a  greater  vilenefs  than  they  faw  before  ;  and  may 
have  more  of  a  fenie  of  guilt,  and  a  kind  of  legal  fenfe  of  their 
(infulnefs,  by  far,  than  when  in  the  lively  exercife  of  grace. 
But  yet  it  is  true,  and  demon ftrable  from  the  forementioned 
eonfiderations,  that  the  children  of  God  never  have  fo  much 
of  a  fenjible.  and  fpii iiual  conviclion  of  their  deformity,  and  fo 
great,  and  quick,  and  abating  a  fenfe  of  their  prefent  vilenefs  and 
odioufnefs,  as  when  trrey  are  higheft  in  the  exercife  of  true  and 
pure  grace  ;  and  never  are  they  fo  much  difpofed  to  fet  them 
felves  low  among  Ciirifliaris  as  then.  And  thus  he  that  is 
greateft  in  the  kingdom,  or  moft  eminent  in  the  church  of  Chrift, 
is  the  fame  that  humbles  himfelf,  as  the  lea  ft  infant  among  them ; 
Agreeable  to  that  great  faying  of  Chrift,  Matth.  xviii.  4. 

A 


OF    GRACIOUS    AFFECTIONS. 


153 


A  true  faint  may  know  that  he  has  fonie  true  grace  :  and 
the  more  grace  there  is,  the  more  eafily  is  it  known  ;  as  was 
obferved  and  proved  before.  But  yet  it  does  not  follow,  that 
aji  eminent  faint  is  eafily  fenfible  that  he  is  an  eminent  faint, 
when  compared  with  others. — I  will  not  deny  that  it  is  pof- 
fible,  that  he  that  has  much  grace,  and  is  an  eminent  faint, 
may  know  it.  But  he  will  not  be  apt  to  know  it ;  it  will  not 
be  a  thing  obvious  to  him  :  that  he  is  better  than  others,  and 
has  higher  experiences  arid  attainments,  is  not  a  foremoft 
thought;  nor  is  it  that  which,  from  time  to  time,  readily  of 
fers  itfelf ;  it  is  a  thing  that  is  not  in  his  way,  hut  lies  far  out 
of  fight;  he  muft  take  pains  to  convince  himfelf  of  it;  there 
will  be  need  of  a  great  command  of  reafon,  and  a  high  degree 
of  ftriclnefs  and  care  in  arguing,  to  convince  himfelf.  And  if 
he  be  rationally  convinced,  by  a  very  ftrict  confideration  of  his 
own  experiences,  compared  with  the  great  appearances  of  low 
degrees  of  grace  in  fome  other  faints,  it  will  hardly  feem  real 
to  him,  that  he  has  more  grace  than  they  ;  and  he  will  be  apt 
to  lofe  the  conviclion,  that  he  has  by  pains  obtained  ;  nor  will 
it  feem  at  all  natural  to  him  to  acl:  upon  that  fuppofiuon.  And 
this  may  be  laid  down  as  an  infallible  thing.  That  the  per fon 
who  is  apt  to  think  that  he,  as  compared  with  others,  is  a  very 
eminent  faint,  much  dijhnguijlied  in  Chriftian  experience^  in 
whom  this  is  a  firfl  thought,  that  rifts  of  itfelf,  and  naturally 
offers  itfelf  \  he  is  certainly  mijlaken  ;  he  is  no  eminent  Jaint ; 
but  under  the  great  prevailings  of  a  proud  andje  If -righteous fpirit. 
And  if  this  be  habitual  with  the  man,  and  is  flatedJy  the  pre 
vailing  temper  of  his  mind,  he  is  no  faint  at  all ;  he  has  not 
the  leafl  degree  of  any  true  Chriftian  experience  ;  fo  fiirely  as 
the  word  of  God  is  true. 

And  that  fort  of  experiences  that  appears  to  be  of  that  ten 
dency,  and  is  found  from  time  to  time  to  have  that  effect,  to  ele 
vate  the  fubje&  of  them  with  a  great  conceit  of  thofe  experien 
ces,  is  certainly  vain  and  delufive.  Thofe  ftippofed  difcoveries 
that  naturally  blow  up  the  perfon  with  an  admiration  of  the 
eminency  of  his  difcoveries,  and  fill  him  with  conceit,  that 
now  he  has  feen,  and  knows  more  than  mod  other  Chriftian?, 
have  nothing  of  the  nature  of  true  fpiritual  light  in  them.  All 
true  fpiritual  knowlege  is  of  that  nature,  that  the  more  a  per 
fon  has  of  it,  the  more  is  he  fenfible  of  his  own  ignorance  ;  as 
'  is  evident  by  I  Cor.  viii.  2.  "  He  that  thinketh  he  knowethany 
"  thing,  heknoweth  nothing  yet  as  he  ought  to  know."  Agur, 

when 


360  THE      SIXTH     SIGN  Part   III. 

•when  he  had  a  great  difcovery  of  God,  and  fenfe  of  the  wonder 
ful  height  of  his  glory,  and  of  his  marvellous  works,  and  cries  out 
of  his  greatnefs  and  incomprehenfiblenefs  ;  at  the  fame  time, 
had  the  deepeft  fenfe  of  his  brutilh  ignorance,  and  looked  upon 
himfelf  the  mod  ignorant  of  all  the  faints;  Prov.  xxx.  2,3,  4. 
"  Surely  I  am  more  brutifh  than  any  man,  and  have  not  the  un- 
•'  derftanding  of  a  man.  I  neither  learned  wifdom,  nor  have  the 
"  knowlege  of  the  holy.  Who  hath  afcended  up  into  heaven,  or 
<4  defcended  ?  w ho  hath  gathered  the  wind  in  his fifts  ?  who  hath 
"  bound  the  waters  in  a  garment  ?  who  hath  eftablifhed  all  the 
"  ends  of  the  earth  ?  what  is  his  name,  and  what  is  his  fon's 
"  name,  if  thou  canft  tdl? 

For  a  man  to  be  highly  conceited  of  his  fpiritual  and  divine 
knowlege,  is  for  him  to  be  wife  in  his  own  eyes,  if  any  thing 
is.  And  therefore  if  comes  under  thofe  prohibitions,  Prov.  iii.  7. 
"  Be  not  wife  in  thine  own  eyes  ;"  Rom.  xii.  16.  **  Be  not  wife 
«*  in  your  own  conceits  :"  and  brings  men  under  that  wo,  If.  v. 
2i.  "  Wo  unto  them  that  are  wife  in  their  own  eyes,  and  pru- 
"  dent  in  their  own  fight."  Thofe  that  are  thus  wife  in  their 
own  eyes,  are  fome  of  the  lead  likely  to  get  good  of  any  in  the 
world.  Experience  mews  the  truth  of  that,  Prov.  xxvi.  12. 
«  Seeft  thou  a  man  wife  in  his  own  conceit  ?  there  is  more 
"  hope  of  a  fool  than  of  him." 

To  this  fome  may  object,  that  the  pfalmift,  when  we  mull 
fuppofe  that  he  was  in  a  holy  frame,  fpeaks  of  his  knowlege 
as  eminently  great,  and  far  greater  than  that  of  other  faints 
Pfal.  cxix.  99,  i  oo.  "  I  have  more  understanding  than  all  my 
"  teachers:  for  thy  teftimonies  are  my  meditation.  I  understand 
"  more  than  the  ancients :  becaufe  I  keep  thy  precepts.'1 

To  this  I  anfwer  two  things  : 

(i.)  There  is  no  reftraint  to  be  laid  upon  the  Spirit  of  God, 
as  to  what  he  (hall  reveal  to  a  prophet,  for  the  benefit  of  his 
church,  who  is  fpeaking  or  writing  under  immediate  infpiratwn. 
The  Spirit  of  God  may  reveal  to  iuch  an  one,  and  diftate  to 
him,  to  declare  to  others,  fecret  things,  that  otherwife  would 
be  hard,  yea  impoffible  for  him  to  find  out.  As  he  may  re 
veal  to  him  myfteries,  that  otherwife  would  be  above  the  reach 
cf  his  reafon  ;  or  things  in  a  diftant  place,  that  he  cannot  fee  ; 
or  future  events,  that  it  would  be  impoffible  for  him  to  know 
and  declare,  if  they  were  not  extraordinarily  revealed  to  him  : 
fo  the  Spirit  of  God  might  reveal  to  David  this  diftinguiihing 
benefit  he  had  received,  by  converfing  much  with  God's  tefti 
monies  ;  and  ufe  him  as  his  inftrumeat  to  record  it  for  the 

benefit 


OF  GRACIOUS  AFFECTIONS.    361 

bc:i«Vit  he  had  received,  by  converting  much  with  God's  tefti- 
monies ;  and  ufb  him  as  his  initrument  to  record  it  for  the 
benefit  of  others,  to  excite  them  to  the  like  duty,  and  to  ufe-the 
fame  means  to  gain  inowiege*  Nothing  can  b  ;..  d  con 
cerning  the  natural  tendency  of  the  ordinary  rr>  ;  ences 
of  the  Spirit  oi  God,  from  thst,  that  David  declares  ofhisdif- 
tinguifhing  knowlege  under  the  extraordinary  influences  of 
God's  Spirit,  immediately  diclaa'ng  to  him  the  divine  mind  by 
infpi  ration,  and  uiing  David  as  his  infrruraent  to  write  what 
he  pleated  for  the  benefit  of  his  church  ;  any  more  than  we 
can  reafonably  argue,  that  it  is  the  natural  tendency  of  grace 
to  incline  men  to  curfj  others,  and  wifli  the  mofl:  dreadful  rni- 
feiy  to  them  that  can  be  thought  of,  becaufe  David,  under 
infpi  ration,  often  curies  others,  and  prays  that  f-icii  mifery  may 
come  upon  them. 

(2.)  It  is  not  certain  that  the  knowlege  Dnvid  here  fpeaks 
of,  is  ipiritual  knovvlege,  wherein  holinefs  does  fundamen 
tally  confii't.  But  it  may  be  that  greater  revelation  which  God 
made  to  him  of  the  Meiliah,  and  the  things  of  his  future  king 
dom,  and  the  far  more  clear  and  extenfive  knovvlege  that  he 
had  of  the  myfteries  and  doctrines  of  the  gofpel,  than  others  ; 
as  a  reward  for  his  keeping  God's  teftimonk s.  In  this,  it  is 
apparent  by  .the  book  of  Pfalms,  that  David  far  exceeded  all 
that  had  gone  before  him. 

Secondly,  Another  thing  that  is  an  infallible  fign  of  fpiritual 
pride,  is  perfons  being  apt  to  think  highly  of  their  humility. 
Falfe  experiences  are  commonly  attended  with  a  counterfeit- 
humility.  And  it  is  the  very  nature  of  a  Counterfeit  humility, 
to  be  highly  conceited  of  iticlf.  Falfe  religion:,  a-t's-.itiens  have 
generally  that  tendency,  efpecialiy  when  raifed  to  a  great  h, 
to  make  perfons  think  that  their  humility  is  great,  and  accord 
ingly  to  take  much  notice  of  their  great  Attainments  in  this re- 
ipe6t,  and  admire  them.  But  eminently  gracious  afFedions 
(I  fcruple  not  to  fay  it)  are  evernibi-c  or  a  contrary  tendency, 
::nd  have  univerfally  a  contr;v.  them. 

They  indeed  make  then-  ::i  tiicre  is  that 

they   mould  be  deeply  humbled,  and  cauf-  -.rr.edly  to 

third  and  long  after  it  \  but  they  make  thcr:  humility, 

or  that  which  they  have  already  attained  to,  to  appear  fmall  ; 
and  their  remaining  pride  great,  and  exceedingly  abominable. 

The  reafon  why  a  proud  perlon  (hould  be  apt  to  think  his 
humility  great,  and  why  a  very  humble  pcrlbn  fho'ild  think  his 

Z  z  '       humility 


362  THE     SIXTH     SIGN  Part  III. 

humility  final],  may  be   eafily  feen,   if  it  be  confidered,  that  it 
is  natural   for   pe'ions,  in  judging  of  the  degree  of  their  own 
humiliation,  to  take  their  meafure  from  that  which  they  efleem 
their  proper  height,  or  the  dignity  wherein  they  properly  Hand. 
That    may  be  great  humiliation  in  one,   that  is  no  humiliation 
at  all  in  another;  becaufe   the  degree  of  honorablenefs  or  con- 
{iclerablenefs,  wherein  each  does  properly  {land,  is  very  differ 
ent.      For  fome  gieat  man,   to  Hoop  to  loofe  the  latchet  of  the 
{hoes    of  another    great    man,   his  equal,  or   to  wafli  his  feet, 
would  betaken  notice  of  as  an  acl  of  abafement  in  him  ;  and 
he  being   fenfible  of  his  own  dignity,  would   look   upon  it  fo 
himfelf.     But  if  a  poor   {lave  is  ken  {looping  to  unlocfe  the 
{hoes  of  a  great  prince,  no  body  will  take  any  notice  of  this,  as 
any  acl  of  humiliation  in  him,  or  token  of  any  great  degree  of 
humility:   nor  would  the    fhwe  himfelf,  unlefs  he  be  horribly 
proud,  and   ridiculouily  conceited   of  himfelf:  and  if  after  he 
had  done  it,   he  Ihould,  in  his  talk  and  behaviour,  fhew   that 
he  thought  his  abafement  great  in  it,   and  had  his  mind  much 
upon  it,  as  an  evidence  of  his  being  very  humble:  would  not 
every  body   cry  out  upon  him,  "  Who   do  you  think  yourfeli 
"  to  be,  that  you  fbould  think  this  that  you  have  done,  fuch  a 
"  deep  humiliation  ?"     This  \vculu  make  it  plain  to  a  demori- 
{Iration,  that  this  ilave  was  fwbllen  with  a  high  degree  of  pride 
and  vanity  of  mind,   as  much  as  if  he  declared  in  plain  terms, 
/  think  inyfclj  to  be,  fome  great  one.     And  the  matter  is  no  lefs 
plain  and  certain,  when  worthlcfs,  vile  and  loathfome  worms  of 
the  dufl,  are  apt  to  put  fuch  a  conflruclion   on  their  acts  of  a- 
bafement  before  God  ;  and  to  think  it  a  token  of  great  humili 
ty  in  (hem,  that  they,  under  their  affeclions,    can   find   them 
felves  fo  willing  to   acknowlege  themfelves   to   be  fo  arid  fo 
mean  and  unworthy,  and  to  behave  themfelves  as  thofe  that  are 
fo  inferior.     The  very  reafon  why  fuch  outward  acls,  and  fuch 
inward  exercifes,  look  like  great  abafement  in  fuch  an  one,  is 
becaufe  he  has  a  high  conceit  of  himfelf.  Whereas  if  he  thought 
of  himfelf  more  jufily,  thefe  things  would  appear  nothing    to 
him,  and    his   humility  in  them    worthy  of  no   regard;    but 
would  rather  be  aflonithed  at  his  pride,  that  one  fo  infinitely 
defpicable  and   vile,  is  brought  no  lower  before  God. — W'heti 
he  fays  in  his  heart,  "This  is  a  great  act  of  humiliation  ;  it  is 
"  certainly  a  fign  of  great  humility   in  me,    that  I  fhould  feel 
*'  thus,  and   do  fo;"  his  meaning  is,  "This  is  great  humility 
*'  for  me,   for  fuch   a  one  as  I,  that  am  fo  confiderable  and 

"  worthy." 


OF  GRACIOUS  AFFECTIONS.    363 

**  worthy."     He  confiders  how  low   he  is  now  brought,  and 
compares  this  with  the  height  of  dignity,  on  which  he  in  his  heuit 
thinks  he  properly  ftands,  and  the  diftance  appears  very  great, 
arid    he   calls   it   all   mere   humility,  and  as  fuch   admires  if. 
Whereas,  in  him  that  is  truly  humble,  and  really  fees  his  own 
vileneis  and  loathfomenefs  before  God,  the  distance  appears  the 
other  way.     When  he  is  brought  loweft  of  all,  it  does  not  ap 
pear   to   him,  that  he  is  brought  below  his  proper  ilation,   but 
that   he   is  not   come    to  it ;   he  appears  to  himfelf,  yet  vaftly 
above  it  :  he  longs  to  get  lower,  that    he  may  come  to  it ;   but 
appears  at  a  great  diftance  from  it.      And  this  diftance  he  calls 
pride.     And  therefore  his   pride  appears  great  to  him,  and  not 
his  humility.     For  although  he  is  brought  much  lower  than  he 
ufed  to  be ;  yet  it  does  not  appear  to  him  worthy  of  the  nan*. ~ 
of  humiliation,  for  him  that  is  fo  infinitely  mean  and  deteftab'e 
to  comedown  to  a  place,  which  though  it  be  lower  than  what 
he  ufed  to  aflame,  is  yet  vaftly  higher  than  what  is  proper  for 
him.      As  men  would   hardly  count  it   worthy  of  the  name  of 
humility,  in   a  contemptible  flave,   that  formerly  aflecled  to  be 
a  prince,  to  have  his  fpirit  fo  far  brought  down,  as  to  take  the 
place  of  a  nobleman ;  when  this  is  ftill  fo  far  above  his  proper 
ft  eh  ion. 

All  men  in  the  world,  in  judging  of  the  de-rcc  of  their  own 
and  others  humility,  as  appearing  in  any  act  of  theirs,  confi- 
der  two  things  ;  viz.  the  real  degree  of  dignity  they  ft  anil  in  ; 
and  the  degree  of  abafement,  and  the  relation  it  bears  to  that 
real  dignity.  Thus  the  complying  with  the  fame  low  place, 
or  low  acl,  may  be  an  evidence  of  great  humility  in  one,  that 
evidences  but  little  or  no  humility  in  another.  But  truly  hum 
ble  Chriftians  have  fo  mean  an  opinion  of  their  own  real  d; 
ty,  that  all  their  felf-abafement,  when  considered  with  rehiion 
to  that,  and  compared  with  that,  appears  very  fmall  to  them. 
It  does  not  feem  to  them  to  beany  great  humility,  or  any  abafe 
ment  to  be  made  much  of,  for  fuch  poor,  vile,  abject  creatures 
as  they,  to  lie  at  the  foot  of  God. 

The  degree  of  humility  is  to  he   judged  of  by  the  degree  of 
thafimenti  and  the  degree  of  the  caufe  for  abafimrnt :    but    ho 
that  is  truly  and  eminently  humble,   never   thinks  his  : 
great,  considering  the  caufe.     The    caufe  why  he   fh 
a  ha  fed  appears  fo  great,  and  the  abafement  r»  ne  <•!  his 

heart  fo  greatly  ihort  of  it,  that  he  takes  much  H;-J;L*  notice  o; 
l.ui  pride  than  his  humility. 

Everjr 


364  THE      SIXTH     SIGN  Part  III, 

Every  one  that  has  been  converfant  with  fouls  under  convic 
tions  of  fin,  knows  that  thole  who  are  greatly  convinced  oi  1.11, 
are  not  apt  to  think  tbernfelves  greatly  convinced.  And  the 
reafon  is  this :  men  judge  oi  the  degree  of  their  own  convic 
tions  of  fin  by  two  things  jointly  confidered  ;  viz.  the  degree  of 
fenfe  which  they  have  of  guilt  and  pollution,  and  the  decree  of 
caufe  they  have  for  fucha  fenfe,  in  the  degree  of  their  real  fin- 
fulnefs.  It  is  really  no  argument  of  any  great  conviction  of 
fin,  for  fome  men  to  think  themftlves  to  be  very  fir.iul,  beyond 
rnoft  others  in  the  world  ;  becaufe  thev  are  io  indeed,  very 
plainly  and  notoriously.  And  therefore  a  far  lefs  conviction  of 
fin  may  incline  Inch  an  one  to  think  fo  than  another  ;  he  muft 
be  very  blind  indeed  riot  to  be  .fenfible  of  it.  But  he  that  is 
truly  under  great  convictions  of  fin,  naturally  thinks  this  to  be 
his  cafe.  It  appears  to  him,  that  the  canfe  he  has  to  be  fenfible 
of  guilt  and  pollution,  is  greater  than  others  iiave  ;  and  there 
fore  he  afcribes  his  fenfiBlenefs  of  this,  to  the  greatnefs  of  his 
fin,  and  not  to  the  greatnefs  of  his  fenfibility.  It  is  natural 
for  one  under  great  eonviclions,  to  think  himfelf  one  of  the 
greatefl  of  linnets  in  reality,  and  alfo  that  it  is  fo  very  plainly 
and  evidently  ;  for  the  greater  his  cor.vi£iions  are,  ihe  more 
plain  and  evident  it  feerns  to  be  to  him.  And  therefore  it  ne-' 
ceiTarily  feemsto  him  fo  plain  and  fo  eafy  to  him  to  fee  it,  that 
it  may  be  feen  without  much  conviction.  That  man  is  under 
great  convi6lions,  whofe  conviclion  is  tireat  in  proportion  to 
his  fin.  But  no  man  that  is  truly  under  great  convictions, 
thinks  his  conviction  great  in  proportion  to  his  fin.  For  if  he 
does,  it  is  a  ceriain  fi.sn  that  he  inwardly  thinks  his  fins  fmall. 
And  if  that  be  the  cafe,  that  is  a  certain  evidence  that  his  con 
viction  is  fmall.  And  this,  by  the  way,  is  the  main  reafon, 
-that  perfons,  when  under  a  work  of  humiliation,  are  not  ienii- 
ule  of  it,  in  the  time  of  it. 

And  as  it  is  with  conviction  of  fin,  jufl  fo  it  is,  by  parity  of 
region,  with  refpe6t  to  perlbns  coin  ic'iion  or  fenfibjenefs  of  their 
own  frneannefs  and  vilenefs,  their  own  blindnefs,  their  own 
impotence,  and  all  that  low  fenfe  that  a  Chrillian  has  of  him 
felf,  in  the  exercife  of  evangelical  humiliation.  So  that  in  a 
high  degree  of  this,  the  faints  are  never  difpofed  to  think  their 
fenfiblenefs  of  their  own  meamiefs,  fihhinefs,  impotence,  &c. 
to  be  great  ;  becaufe  it  never  a-)pt^rs  great  to  them,  confider- 
ing  the  caufe 

An 


OF    GRACIOUS   AFFECTIONS          3&j 

An  eminent  faint  is  not  apt  to  think  himfelf  eminent  in  any 
thin^;  all  his  graces  and  experiences  are  ready  to  appear  to 
him  to  be  comparatively  final!  ;  but  especially  his  humility. 
Tlu-re  is  nothing  that  appertains  to  Chriitian  experience,  and 
true  piety,  that  is  fo  much  out  ot  his  light  as  his  humility. 
He  is  a  thouiund  times  more  quick- fighted  to  difcern  his  pride, 
than  his  ittiiniiuy  :  that  he  eafiiy  difcx-rnsi  and  is  apt  to  taks 
much  notice  of,  but  hardly  difcerns  his  humility.  On  the 
contrary,  the  deluded  hypocrite,  that  is  under  the  power  of 
fpiritual  pride,  is  fo  blind  to  nothing  as  his  pride  ;  and  fo 
quick-fighted  to  nothing,  as  the  (hews  of  humility  that  are  in  him. 

The  humble  Chriitian  is  more  apt  to  find  fault  with  his 
own  pride  than  with  other  mens.  He  is  apt  to  put  the  belt 
contraction  on  others  words  and  behaviour,  and  to  think  that 
none  arc  fo  proud  as  himfelf'.  But  the  proud  hypocrite  is 
quick  to  difcern  the  mote  in  his  brother's  eye,  in  this  refpecl; 
while  he  fees  nothing  of  the  beam  in  his  own.  Pie  i?  very  of 
ten  much  in  crying  out  of  others  pride,  finding  fault  with  others 
apparel,  a,ndvway  of  living  ;  and  is  affected  ten  times  as  much 
with  his  neighbour's  ring  or  ribbon,  as  with  all  the  filthinefs 
of  his  own  heart. 

From  the  difpofition  there  is  in  hypocrites  to  think  high- 
ly  of  their  humility,  it  conies  to  pafs  that  counterfeit  humility 
is  forward  to  put  forth  itfelf  to  view.  Thofe  that  have  it,  are 
apt  to  be  much  in  fpeaking  of  their  humiliations,  and  to 
fet  them  forth  in  high  terms,  and  to  make  a  great  outward 
{hew  of  humility,  in  affecled  looks,  geilures,  or  manner  of 
fpeech,  or  meannefs  of  apparel,  or  forne  affecled  Cngularity. 
So  it  was  of  old  with  the  falfe  prophets,  Zech.  xiii.  4.  fo  it 
was  with  the  hypocritical  Jews,  If.  jyii.  5  and  fo  Chrifl  te'ls 
us  it  was  with  the  Phariiees,  Matth.  vi.  16.  But  it  is  con- 
trariwife  with  true  humility  ;  they  that  have  it,  are  not  apt 
lo  difplay  their  eloquence  in  fetting  of  it  forth,  cr  to  ipeak  of 
the  degree  of  their  abaferneiu  in  iirong  terms.*  It  does  not 

affcft 

*  It  is  an  obfenrntion  of  Mr.  Jones,  in  his  excellent  treatifc  of  the 
canon  of  the  Ne\,  ;  t,  tijat  the  cvangelift  Mark,  who  was  the 

companion  of  St.  Peter,  and  is  f-.ppo&d  to  have  written  his  gofprl 
un.L'r  the  direction  of  that  apoftle,  when  hi  mentions  Peter's  repc;> 
taace  after  his  denying  his  Maitsr,  he  docs  not  ufe  fuch  ilrong  terms 
it  forth  as  the  other  evangeliils,  1' c  only  ufes  thtfe  v/ords, 
"  Whe^  he  thought  thereon,  he  we  rk  xiv.  72.;  ivhereas 

the  other  evangeliits  lay  thus,  "  ,   a::d  \vcj-t  biticrl/*" 

^'lat-h.  xvi.  75,   Lu    .          ('2, 


566  THE     SIXTH     SIGN  Part  III. 

affect  to  (hew  itfelf  in  any  fingular  outward  meannefs  of  appa 
rel,  or  way  of  living  ;  agreeable  to  what  is  implied  in  Matth. 
vi.  17.  "  But  tbou,  when  thou  faiieft,  anoint  thme  head,  and 
"  warn  thy  face."  Col.  ii.  23.  "  Which  things  have  indeed 
"  a  (hew  of  wifdom  in  will-worfhip  and  humility,  and  neglect- 
"  ing  of  the  body."  Nor  is  true  humility  a  noify  thing  ;  it  is 
not  loud  and  boifterous.  The  fcripture  raprefents  it  as  of  a 
contrary  nature.  Ahab,  when  he  had  a  vifible  humility,  a  re- 
femblance  of  true  humility,  went  Joftly,  i  Kings  xxi.  27.  A 
penitent,  in  the  exercife  of  true  humiliation,  is  reprefented  as 
flill  and  filent,  Lam.  iii.  28.  '*  He  fitteth  alone  and  keepeth 
"  filenee,  becaufe  he  hath  borne  it  upon  him."  And  filerice  is 
mentioned  as  what  attends  humility  ;  Prov.  xxx.  32.  "  Jf  thou 
"  haft  done  foolifhly  in  liftingup  thyfelf,  or  if  thou  haft  thought 
"  evil,  lay  thine  hand  upon  thy  mouth." 

Thus  I  have  particularly  and  largely  fhewn  the  nature  of 
that  true  humility  that  attends  holy  affe6tions,  as  it  appears  in 
its  tendency  to  caufe  perfons  to  think  meanly  of  their  attain 
ments  in  religion,  as  compared  with  the  attainments  of  others, 
and  particularly,  of  their  attainments  in  humility  :  and  have 
(hewn  the  contrary  tendency  of  fpi ritual  pride,  to  difpofe  per- 
fons  to  think  their  attainments  in  thefe  refpefts  to  be  great. 
I  have  infifted  the  longer  on  this  matter,  becaufe  I  look  upon 
it  a  matter  of  great  importance,  as  it  affords  a  certain  diftinclion 
between  true  and  counterfeit  humility  ;  and  alfo  as  this  difpo- 
fition  of  hypocrites  to  look  on  themfelves  better  than  others, 
is  what  God  has  declared  to  be  very  hateful  to  him,  "  a  fmoke 
'*  in  his  nofe,  and  a  fire  that  burneth  all  the  day,"  If.  Ixv.  £. 
It  is  mentioned  as  an  inftance  of  the  pride  of  the  inhabitants 
of  that  holy  city  (as  it  was  called)  Jerufaiem,  that  they  eileemed 
themfelves  far  better  than  the  people  of  Sodom,  and  fo  looked 
upon  them  worthy  to  be  overlooked  and  difregarded  by  them  ; 
Ezek.  xvi.  56.  "  For  thy  fifter  Sodom  was  not  mentioned  by 
**  thy  mouth  in  the  day  of  thy  pride." 

Let  not  the  reader  lightly  pafs  over  thefe  things  in  applica 
tion  to  himfelf.  If  you  once  have  taken  it  in,  that  it  is  a  bad 
fign  for  aperfon  to  be  apt  to  think  himfelf  a  better  faint  than 
others,  there  will  arife  a  blinding  prejudice  in  your  own  favor; 
and  there  will  probably  be,  need  of  a  great  flriclnefs  of  felf-ex- 
amination,  in  order  to  determine  whether  it  be  fo  with  you.  If 
on  the  propofal  of  the  qneftion,  you  anfwer,  No,  it  Jccms  to 
met  none  arefo  bad  as  /.  Do  not  let  the  matter  pafs  off  lo  ; 

but 


OF    GRACIOUS     AFFECTIONS.          367 

but  examine  again,  whether  or  no  you  do  not  think  yourfeJf 
better  than  others  on  this  very  account,  hecaufe  you  imagine 
you  think  io  meanly  of  yourfelf.  Have  riot  you  an  high  opin 
ion  of  this  humility  ?  and  if  you  aniwer  a^ain,  No,  I  have  not 
an  high  opinion  of  my  humility  ;  it  f terns  to  me  I  am  as  proud 
as  the  devil ;  yet  examine  again,  whether  felf-conceit  do  not 
rife  up  under  this  cover  ;  whether  on  this  very  account,  thai 
you  think  yourfelf  as  proud  as  the  devil,  you  do  not  think 
yourfelf  to  be  very  humble. 

From  this  oppofition  that  there  is  between  the  nature  of  a 
true,  and  of  a  counterfeit  humility,  as  to  the  elieem  that  the 
fubjecls  of  them  have  of  themfelves,  ariies  a  manifold  cc-;'ra- 
riety  of  temper  and  behaviour. 

A  truly  humble  perfon,  having  fuch  a  mean  opinion  of  his 
righteoufriefs  and  holinefs,  is  poor  in  fpirit.  For  a  perfon  to 
be  poor  in  fpirit,  is  to  be  in  his  own  fenie  and  apprehenlion  poor, 
as  to  what  is  in  him,  and  to  be  of  an  anfwerable  difpofition. 
Therefore  a  truly  humble  perfon,  efpecially  one  eminently 
humble;  naturally  behaves  himfelf  in  many  refpecls  as  a  poor 
man.  The  poor  ufdh  intreaties,  but  the  ricfianfwerdh  roughly. 
A  poor  man  is  not  difpofed  to  quick  and  high  refentmentwhen 
he  is  among  the  rich  :  he  is  apt  to  yield  toothers,  for  he  knows 
others  are  above  him  ;  he  is  not  ftiffand  felf-willed  ;  he  is  pa 
tient  with  hard  fare  :  he  expecls  no  other  than  to  be  defpifed, 
and  takes  it  patiently  ;  he  does  not  take  it  heinoufiy  that  he  is 
overlooked,  and  but  little  regarded  ;  he  is  prepared  to  be  in  low- 
place  ;  he  readily  honors  his  fuperiors ;  he  takes  reproofs 
quietly;  he  readily  honors  others  as  above  him;  he  eafily 
yields  to  be  taught,  and  does  not  claim  much  to  his  underftand- 
ing  and  judgment ;  he  is  not  over  nice  or  humourforne,  and 
has  his  fpirit  fubdued  to  hard  things  ;  he  is  not  affuraing,  nor 
apt  to  take  much  upon  him,  but  it  is  natural  for  him  to  be  fub- 
je£t  to  others.  Thus  it  is  with  the  humble  ChrilHan.  Hu 
mility  is  (as  the  great  Maflricht  exprefTes  it)  a  kind  of  holy 
pufillanimiiy. 

A  man  that  is  very  poor  is  a  beggar  ;  fo  is  he  that  is  poor  in 
fpirit.  This  is  a  great  difference  between  thofe  affecKcns  that 
are  gracious,  and  thofe  that  are  falfe  :  under  the  former,  the 
perfon  continues  ftill  a  poor  beggar  at  God's  gates,  exceeding 
empty  and  needy  ;  but  the  latter  make  jr.cn  spnear  to  them- 


$68  THE     SIXTH     SIGN  Part  III. 

fetyes  rich,  and  increafed  with  goods,  and  not  very  ncceffi- 
tous  ;  they  have  a  great  flock  in  their  own  imagination  for  their 
fubfiilence.i 

A  poor  man  is  modeft  in  bis  fpeech  and  behaviour  ;  fo,  and 
much  more,  and  more  certainly  and  univerfally  is  one  that  is 
poor  in  fpirit;  he  is  humble  and  moded  in  his  behaviour 
amongftmen.  It  is  in  vain  for  any  to  pretend  that  they  are 
humble,  and  -,s  little  children  before  God,  when  they  are  haugh- 
t}*,  afluming,  and  impudent  in  their  behaviour  armmgft  men. 
The  apoilie  informs  us,  that  the  defign  ofthegofpelis  to  cut  off 
all  glorying,  not  only  before  God,  but  aifo  before  men,  Rom. 
iv.  i,  2.  Some  pretend"  to  great  humiliation,  that  are  very 
ha.'*hty,  audacious  and  afTuming  in  their  external  appearance 
and  behaviour;  but  they  ought  to  confider  thofe  fctlptures, 
Pfal.  cxxxi.  i.  "Lord,  my  heart  is  not  haughty,  nor  mine  eyes 
"  lofty  t  neither  ck>  I  exercife  myfelf  in  great  matters,  or  in 
"  things  too  high  for  me."  Prov.  vi.  16,  17.  "  Thefe  fix 
"  things  cloth  the  Lord  hate ;  yea,  fevcn  arc  an  abomination 
"  unto  him:  a  proud  look,"  &c. — Chap.  xxi.  4.  "An  high 
"  look,  and  a  proud  heart,  are  fin."  Pfal.  xviii.  27.  "  Thou 
"  wilt  bring  down  high  looks."  And  Pfal.  ci.  £.  "Him 
"  that  hath  an  high  look,  arid  a  proud  heart,  I  will  not  fuffer." 

i  Cor. 

•f  «'  This  fpirit  ever  keeps  a  man  poor  and  vile  in  his  own  eyes, 
and  empty. — When  the  roan  hath  got  fome  knowlege,  and  can  dif- 
courfe  pretty  well,  and  hath  fome  taites  of  the  heavenly  gift,  ferns 
fsveet  illapfes  of  grace,  and  fo  his  confcience  is  pretty  well  quieted  : 
sndifhe  hath  got  fomeanfwer  to  his  prayers,  and  hath  fvveet  affec 
tions,  he  grows  full  :  and  having  eafe  to  his  confcience,  cafts  off 
fcnfe,  and  daily  groaning  under  fin.  And  hence  the  fpirit  of  prayer 
dks  :  he  lofes  his  efteem  of  God's  ordinances  ;  feels  not  fiich  need 
of  them  ;  or  gets  no  good,  feels  no  life  or  power  by  them. — This  is 
the  wcful  condition  of  forne  ;  but  yet  they  know  it  not.  But  now 
he  that  is  filled  with  the  Spirit,  the  Lord  empties  him  ;  and  the  more, 
the  longer  he  lives.  So  that  though  others  think  he  needs  not  much 
grace  ;  yet  he  accounts  himfelf  the  poorer!. "  Shepard's  Parable  oj  the 
ten  virgins.  Part.  II.  p.  132. 

fi  After  all.  fillings,  be  ever  empty,  hungry,  and  feeling  need,  and 
praying  for  more.'*  Ibid.  p.  ici. 

"  Truly,  brethren,  when  I  fee  the  curfe  of  God  upon  many 
Chriilians,  that  are  ROW  grown  full  of  their  parts,  gifts,  peace,  com 
forts,  abilities,  duties,  I  itand  adoring  the  riches  of  the  Lord's  mercy, 
to  a  little  handful  of  poor  believers  ;  not  only  in  making  thememp- 
tv,  but  in  keeping  them  {ball  their  days."  Sbi'£aru"s  Sowd  Believer* 
the  late  edition  in  Boilon,  p.  158,  150. 


OF    GRACIOUS   AFFECTIONS.      369 

i  Cor.  xiii.  4.  "Charity  vaunteth  not  itfelf,  doth  not  behave 
'"  itfelf  unfeemly."  There  is  a  ceitain  amiable  rnodefly  and 
fear  that  belongs  to  a  Chriltian  behaviour  among  men,  arifing 
from  humility,  that  the  fcripture  often  fpcaks  of;  i  Pet.  iii. 
15.  "  Be  ready  to  give  an  aniwer  to  every  man  that  afketh  you, 
"  — with  meeknefsand  fear."  Rom. xiii.  7.  "Fear, to  whom 
"  fear."  2  Cor.  vii.  15.  "  Whilft  he  remembereth  the  obe- 
"  dience  of  you  all,  ho\v  with  fear  and  trembling  you  received 
"  him."  Eph.  vi.  £.  v'  Servants,  be  obedient  to  them  that  are 
"  your  mailers  accoiding  to  the  fldh,  with  fear  and  trembling." 
i  Pet.  ii.  18.  "Servants,  be  (abject  to  your  mailers  with  all 
"  fear."  i  Pet.  iii.  2.  "  While  they  behold  your  chafte  con- 
"  verfation  coupled  with  fear."  i  Tim.  ii.  9.  ''  That  women 
'*  adorn  theiifelves  in  model!  apparel,  wi:h  lhamefacednefs  and 
"  fbbriety."  In  this  refpecl  a  Chriltian  is  like  a  little  child  ; 
a  little  child  is  model!  before  men,  and  his  heart  is  apt  to  be 
pofleffed  with  fear  and  awe  among  ft  them. 

The  fame  fpirit  will  difpofe  a  Chriitian  to  honor  all  men  ; 
l  Pet.  ii.  17.  "  Honor  all  men."  A  liumble  Chriilian  is  not 
only  difpofed  to  honor  the  faints  in  his  behaviour  ;  but  others 
alfo,  in  all  thofe  ways  that  do  not  imply  a  vifible  approbation 
of  their  fins.  Thus  Abraham,  the  great  pattern  of  believers, 
honored  the  children  of  Heth  ;  Gen.  xxiii.  11,12.  "  Abraham 
"  flood  up,  arid  bowed  himfelf  to  the  people  of  the  land."  This 
was  arerrnrkabieinilance  of  a  humble  behaviour  towards  them 
that  were  out  of  Chriil,  and  that  Abraham  knew  to  be  accur- 
fed:  and  therefore  would  by  no  means  fuffer  his  fervant  to 
take  a  wife  to  his  fon,  from  among  them  ;  and  Efau's  wives, 
being  of  thefe  children  of  Heth,  were  a  grief  of  mind  to  Ifaac 
arid  Rebeckah.  So  Paul  honored  Fed  us,  Afcts  xxvi.  2,5.  "I 
"  am  not  mad,  mod  noble  Feflus."  Not  only  will  Chriftian 
humility  difpofe  perfons  to  honor  thofe  wicked  men  that  are 
out  of  the  vifible  church,  but  alfo  falfe  brethren  and  perfecutors. 
As  Jacob,  when  he  was  in  an  excellent  frame,  having  iull  been 
wreilling  all  ni^ht  with  God,  and  received  the  bleffing,  honor 
ed  Efau,  his  falfe  and  perfecutir.g  brother ;  Gen.  xxxiii.  3.  "  Ja- 
"  cob  bowed  himfelf  to  the  ground  feven  times,  until  he  came 
"  near  to  his  brother  Efau."  So  he  called  him  ford;  and  com 
manded  all  his  family  to  honor  him  in  f  like  manner. 

Thus  I  have  endeavored  to  defcribe  the  heart  and  behaviour 
of  one  that  is  governed  by  a  truly  gracious  humility,,  as  exaclly 
agreeable  to  the  fcripturcs,  as  I  am  able, 

A  a  a  Now,, 


37°      THE     SEVENTH     SIGN        Part  III, 

Now,  it  is  out  of  fuch  a  heart  as  tins,  that  all  truly  holy  af 
fections  do  flow.  ChriAian  affections  are  like  Mary's  precious 
ointment,  that  (he  poured  on  C brill's  head,  that  filled  the 
whole  houfe  with  a  fweet  odour.  That  was  poured  out  of  an 
alabajltr-box ;  fo  gracious  affections  flow  out  to  ChriA  out  of 
a  pure  heart.  That  was  poured  out  of  a  broken  box;  until  the 
box  was  broken,  the  ointment  could  not  {low,  nor  diffufe  its 
odour :  fo  gracious  affeclious  flow  out  of  a  broken  heart.  Gra 
cious  affections  are  alfo  likethofe  of  Mary  Magdalene,  (Luke  vii. 
at  the  latter  end)  whoalfopourspreciousointmenton  Chrift,  out 
of  an  alabaiter  broken  box,  anointing  therewith  the  feet  of  Jefus, 
•when  fhe  had  wafhed  them  with  her  tears,  and  wiped  them 
with  the  hair  of  her  head.  All  gracious  affections,  that  are 
a  fweet  odour  to  Chrifl,  and  that  fill  the  foul  qf  a  Chriltian 
with  an  heavenly  fveetnefs  and  fragrancy,  are  broken-hearted 
affections,  A  truly  ChriAian  love,  either  to  God  or  men,  is 
a  humble  broken-hearted  love.  Thedefires  of  the  faints,  how 
ever  earneft,  are  humble  deli  res  :  their  hope  is  an  humble  hope ; 
and  their  joy,  even  when  it  is  unfpeakabk,  and  full  of glory r, 
is  a  humble,  broken-hearted  joy,  and  leaves  the  ChriAian  more 
poor  in  fpirit,  and  more  like  a  little  child,  and  more  difpofed 
to  an  univerfal  lowlinefs  of  behaviour. 

VII.  Another  thing,  wherein  gracious  affections  are  dif- 
tinguifhed  from  others,  is,  that  they  arc  attended  with  a  change 
cf  nature.  * 

All  gracious  affections  do  arife  from  a  fpiritual  underftand- 
ing,  in  which  the  foul  has  the  excellency  and  glory  of  divine 
things  difcovered  to  it,  as  was  (hewn  before.  But  all  fpiritual 
difcoveries  are  transforming;  and  not  only  make  an  alteration 
of  the  prefent  exercifc,  fenfation  and  frame  of  the  foul ;  but  fuch 
power  and  efficacy  have  they,  that  they  make  an  alteration  in 
the  very  nature  of  the  foul ;  2  Cor.  iii.  18.  "  But  we  all  with 
"  open  facr,  beholding  as  in  a  glafs  the  glory  of  the  Lord,  are 
"  changed  into  the  fame  image,  from  glory  to  glory,  even  as  by 
"  the  Spirit  of  the  Lord."  Such  power  as  this  is  properly  divinfe 
power,  and  is  peculiar  to  tht  Spirit  of  the  Lord :  other  power 
may  make  a  great  alteration  in  mens  prefent  frames  and  feelings ; 
but  it  is  the  power  of  a  Creator  only  that  can  change  the  nature, 
or  give  a  new  nature.  And  no  difcoveries  or  illuminations,  but 
thofe  that  are  divine  and  fupernatural,  will  have  this  fupernatu- 
ral  effect.  But  this  effect  all  thofe  difcoveries  have,  that  are 
truly  divine.  The  foul  is  deeply  affected  by  thefs  difcoveries, 
and  fo  affected  as  to  be  transformed.  Thus 


OF    GRACIOUS    AFFECTIONS.        37 1 

Thus  it  is  with   thofe  afFtclions  that  the  foul  is  the  fubjecl   4 
of  in  its  converiion.     The  fcripture  representations  ofconvcr 
fion  do  ilrongjy  imply  and  iigniiy  a  change  of  nature  :  f uch  as 
being   born  again  ,  becoming   new   creatures  ;  fifing  from  the 
dead  ;  being  renewed  in  t  lie  f  pi  tit  of  the  mind  \  dying  to  fin,  and 
living  to  nghteou/hefs  ;  putting  off' the  old  man,  and  putting  on 
the  new    man  ;  a  being  ingrafted  into  a  ntiu  •  Jl&ck*\  a  having  a 
divine  feed  implanted  in  the  heart  ;  a  being  made  partakers  of 
t/ie  divine  nature^  &c. 

Therefore  if  there  be  no  great  and  remarkable  abiding  change 
in  perfons,  that  think  they  have  experienced  a  work  of  conver- 
fion,  vain  are  all  their  imaginations  and  pretences,  however 
they  have  been  a(Fe£led.*  Converiion  (if  we  may  give  any 
credit  to  the  fcripture)  is  a  great  and  univerfal  change  of  the 
man,  turning  him  from  fm  to  God.  A  man  may  be  reftrain- 
ed  from  fin,  before  he  is  converted  ;  but  when  he  is  converted, 
he  is  not  only  restrained  from  fin,  his  very  heart  and  nature  is 
turned  from  it  unto  holinefs :  fo  that  thenceforward  he  be 
comes  a  holy  perfon,  and  an  enemy  to  fin.  I  (therefore,  after 
a  perfon's  high  affections,  at  his  fuppofed  firil  converfion,  it 
comes  to  that  in  a  little  time,  that  there  is  no  very  fenfible,  or 
remarkable  alteration  in  him,  as  to  thofe  bad  qualities,  and  evil 
habits,  which  before  were  vifible  in  him,  and  he  is  ordinarily 
under  the  prevalence  of  the  fame  kind  of  difpofitions  that  he 
ufed  to  be,  and  the  fame  things  feem  to  belong  to  his  charac 
ter,  he  appears  as  felfifh,  carnal,  as  ftupid,  and  pervcrfe,  as 
unchriftian,  and  unfivoury  as  ever  ;  it  is  greater  evidence  agamft 
him,  than  the  brighteft  iiory  of  experiences  that  ever  was  told, 
is  for  him.  For  in  Chrirt  Jefus  neither  circumcifion,  norun- 
circumcifion,  neither  high  profeffio/i,  nor  low  profeliion,  nei 
ther  a  fair  ftory,  nor  a  broken  one,  avails  any  thing  ;  but  a  ner,Y 
creature. 

If  there  be  a  very  great  alteration  vifible  in  a  perfon  for  a 
while;  ifit  be  n*t  abiding,  but  he  afterwards  returns,  in  afta- 
ted  manner,  to  be  much  as  he  ufed  to  be  ;  it  appears  to  be  no 
change  of  nature ;  for  nature  is  an  abiding  thing.  A  fvvine 
that  is  of  a  filthy  nature  may  be  warned,  but  the  fwiniih  nature 

remains ; 

*  *'  I  would  notjudge  of  the  whole  foul's  coming  to  Chrift,  fo  much 
by  fudden  pangs,  as  by  an  inward  bent.  For  the  whole  foul,  in  af- 
feftionate  expreiiions  and  adions,  may  be  carried  to  Chrift  ;  but  be 
ing  without  this  b^it,  and  change  of  affections,  is  unfound."  £&*- 
pard't  Parable t  Part  I.  p.  203. 


372        THE    SEVENTH    SIGN        Part  III. 

remains  ;  and  a  dove  that  is  c  f  a  cleanly  nature  may  be  defiled, 
tut  itsc'cauiy  ir-iuic  remains. t 

Indeed  allowances  miu:  be  made  for  the  natural  temper  : 
fonverfioii  does  not  entirely  root  out  the  natural  temper  :  thofe 
fins  vv  hie- \  a  man  by  his  natural  conltitution  v*as  molt  inclir.td 
to  before  his  converfion,  he  may  be  molt  apt  to  fall  into  (till. 
But  yet  converfion  will  make  a  great  alteration  even  with  rc- 
fpe£t  to  thtfe  fins.  '1  hough  grace,  while  imperfect,  docs  not 
root  out  an  evil  natural  temper,  yet  it  is  of  great  power  and  ef 
ficacy  with  rtfpccl:  to  it,  to  correcl  it.  The  change  ihat  is 
wrought  in  converfion,  is  an  univeiful  change:  grace  changes 
a  man  with  rcfpccl  to  whatever  is  imfi.'l  in  him  ;  the  old  man 
is  put  off,  and  the  new  man  put  on  ;  he  is  fanclified  throughout ; 
and  the  man  becomes  a  new  creature,  old  things  are  palled 
away,  and  all  things  are  become  new  ;  all  finis  mortified,  con- 
{fotution  fins,  as  well  as  others.  If  a  man  before  his  converfion, 
was  by  his  natural  conlTitution,  efpicially  inclined  to  lafciviouf- 
nefs,  or  drunkennefs,  or  maiicioufncfs ;  converting  grace  will 
make  a  great  alteration  in  him,  with  refp.cTt  to  thtfe  evil  difpo- 
fitions  ;  fo  that  however  he  may  be  ftill  moit  in  danger  of  thcfe 
fins,  yet  they  (hall  no  logger  have  dominion  ojf.r  him  ;  nor 
v>Ll  they  any  more  be  properly  his  character.  Yea,  true  re 
pentance  dots  in  fome  ixfp,cis,  especially  tuin  a  man  agairift 
his  owrn  iniquity,  that  wherein  he  has  been  mod  guilty,  and 
has  chiefly  dilhonoiired  God.  He  that  foriakes  other  fins,  but 
faves  his  leading  fin,  the  iniquity  he  is  chiefly  inclined  to,  is 
like  Saul,  when  fent  againft  God's  enemies  the  Amalekites, 
with  a  Uriel:  charge  to  fave  none  of  them  alive,  but  utterly  to 
deiiroy  them,  fmall  and  ^reat ;  who  utterly  deftroyed  interior 
people,  but  faved  the  king,  the  chief  of  them  all,  alive. 

Some  fooliihly  make  it  an  argument  in  favor  of  their  difcove- 
ries  and  affeclions,  that  when  they  are  gone,  they  arc  left  wholly 
•without  any  life  or  fenfe,  or  any  thing  beyond  what  they  had 
before.  They  think  it  an  evidence  that  what  they  experienced 
was  wholly  of  Gcd,  and  not  of  themfelves,  becaufe  (Jay  they) 

when 

f  "  It  is  with  the  foul,  as  with  water ;  all  the  cold  may  be  gone,  but 
the  native  principle  of  cold  remains  ftill.  You  may  remove  the  bur 
ning  ofluils,  not  the  blacknefs  of  nature.  V.Jicre  the  power  of  fia 
lies,  change  of  confcience  from  fecuritv  to  terror,  change  of  life  from 
profancnefs  to  civility,  and  fafhions  of  the  world,  to  efcape  the  pol 
lutions  thereof,  charge  of  Idfts,  nay  quenching  them  fora  time  :  but 
the  nature  is  never  changed,  in  the  bell  hypocrite  that  ever  wa*»** 
Parable ,  Part  I,  p.  1 94. 


OF    GRACIOUS    AFFECTIONS        373 

when  God  is  departed,  all  is  gone  ;  they  can  fee  and  feel  noth 
ing,  n:id  are  no  better  tnan  they  ufed  to  be. 

It  is  very  true,  that  all  grace  and  goodnefs  in  the  hearts  of 
the  faints  is  entirely  from  God  ;  and  ihey  are  univerfaiiy  and 
immediately  dependent  on  him  ioi  it.  But  yet  thefe  perfons 
are  miftaken,  as  to  die  manner  ot  God's  communicating  him- 
felf  and  his  Holy  Spirit,  in  imparting  laving  grace  to  the  foul, 
lie  gives  his  Spirit  to  be  uniied  to  the  faculties  of  the  foul,  and 
to  d'.ve  1  there  after  the  manner  of  a  principle  of  nature  ;  fo  that 
the  foul,  in  being  endied  with  giace,  is  endued  with  a  new 
nature  :  but  nature  is  an  abiding  thing.  All  the  eSercifes  of 
grace  are  entirely  from  Chrift  :  but  thole  exerciles  are  not  from 
Chrifl,  as  fomething  that  is  alive,  moves  and  fiirs  fornething 
that  is  without  life,  and  vet  regains  without  life ;  but  as  hav 
ing  life  communicated  to  it;  fo  as  through  Chriit's  power,  to 
have  inherent  in  itfelf,  a  vital  nature.  In  the  foul  where  Chrift 
favingly  is,  there  he  lives.  He  does  not  only  live  without  it, 
fo  as  violently  to  aftuate  it,  but  he  lives  in  it,  fo  that  that  alfo 
is  alive.  Grace  in  the  foul  is  as  much  from  Chnit,  as  the  lig^it 
in  a  glafs,  held  out  in  the  fun-beam^,  is  from  the  fun.  But 
this  reprefents  the  manner  of  the  communication  of  grace  to 
the  foul,  but  in  part  ;  becaufe  the  glafs  remains  as  it  was,  the 
nature  of  it  not  being  at  all  changed,  it  is  as  much  without  any 
lightfomenefs  in  its  nature  as  ever.  But  the  foul  of  a  faint  re 
ceives  light  from  the  Sun  of  righteoufnefs,  in  fuch  a  manner, 
that  Us  nature  is  changed,  and  it  becomes  properly  a  luminous 
thin?  :  not  only  does  the  fun  ihine  in  the  faints,  but  they  alfo 
become  little  funs,  partaking  of  the  nature  of  the  fountain  of 
their  light.  In  this  refpe£l,  the  manner  of  their  derivation  of 
light,  is  like  that  of  the  lamps  in  the  tabernacle,  rather  than 
that  of  a  reflecting  glafs;  wWth  though  they  were  lit  up  by 
•fire  from  heaven,  yet  thereby  became  tbemfelves  burning  (hi 
tting  things.  The  faints  do  not  only  drink  of  the  water  of  life, 
that  flows  from  the  original  fountain;  but  this  water  becomes 
a  fountain  of  wafer  in  them,  fpringing  up  there,,  and  flowing 
out  of  them,  John  iv.  14.  aad  chap  vii.  38,39.  Grace  is  com 
pared  to  a  feed  implanted,  that  riot  only  is  in  the  ground,  but 
has  hold  of  it,  has  root  there,  and  grows  there,  and  is  an  abi 
ding  principle  of  life  and  nature  there. 

As  it  is  with  fpiritual  difcOveries  and  affections  given  at  firft 
converfion,  ft)  it  is  in  all  illuminations  and  affections  of  that- 
kind,  that  perfons  are  the  fubjec}$  of  afterwards ;  they  are  ail 


374        THE    SEVENTH    SIGN        Part  III. 

transforming.     There  is  a   like  divine  power   and  energy  in 
them,  as  in  the  firft  difcoveries :  and  they  ftill  reach  the  bottom 
of  the  heart,  and  affect  and   alter  the  very  nature  of  the  foul, 
in  proportion  to  the  degree  in  which  they  are  given.     And  a 
transformation  of  nature  is  continued  and  carried  on  hy  them, 
to  the  end  ot  life,  until   it  is  brought   to  perfection  in   glory. 
Hence   the  progrefs  of  the  work  of  grace  in  the  hearts   of  the 
faints,  is  reprefcnted  in  fcripture,  as  a  continued  converfion 
and  renovation  of  nature.     So  the  apoflle  exhorts  thofe  that 
were  at  Rome,  beloved  of  God,  called  to  bt  faints,  and  that  were 
the  fubjecls  of  God's  redeeming  mercies,  to  be  transformed  by 
iht  renewing  of  their  mind,  Rom.  xii.  i,  2.    "  I  befeech  you 
"  therefore,  by  the  mercies  of  God,  that  ye  prefent  your  bo- 
"  dies  a  living  facrifice  ; — and  be  not  conformed  to  this  world : 
*'  but  be   ye  transformed  by    the  renewing   of  your  mind." 
Compared  with  chap.  i.  7.  So  the  apoftle  writing  to  {\\zfaints 
and  faithful  in  Chriji  Jefus,  that  were  at  Ephefus,  (Eph.  i.  i.) 
and  thofe  who  were  once  dead  in  trefpaffes  and  fins,  but  were 
ncAv  quickened,  and  rai/ed  up,  and  made  to  fit  together  in  hea 
venly  places  in  Chriji,  and  created  in  Chnjl  Jefus  unto  good 
works,  that  were  once  far  off,  but  were  now  made  nigh  by  the 
blood  ofChrift,  and  that  were  no  more  Jlr  angers  and  foreigners, 
but  fellow -citizens  with  the  faints,  and  of  the  houfihold  of  God, 
and  that  were  built  together  for  an  habitation  of  God  through  the. 
Spirit  ;  I  fay,  the  apoftle  writing  to  thefe,  tells  them,  that  he. 
ceafcd  not  to  pray  for  them,  that  God  would  give  them  the  Spirit 
cf  wifdom  and  revelation,  in  the  knowlege  of  Chrift  ;  the  eyes  of 
their  underjianding  being  enlightened,  that  they  might  know,  or 
experience,  what  was  the  exceeding  greatnefs   of  God's  power 
towards  them  that  believe,  according  to  the  working  of  his  migh 
ty  power,  which  he  wrought  in  Chrift,  when  he  raiftd  him  from 
tli"-  dead,  and  fd  him  at  his  own  right  hand  in  the  heavenly  places, 
Eph.  i.  16.  to   the  end.     In  this  the  apoftle  has  refpecl  to  the 
glorious  power  and  work  of  God   in  converting  and  renewing 
the  foul ;  as  is  moft  plain  by  the  fcquel.     So  the  apoftle  exhorts 
the  fame  perfons   "  to   put  off  the  old  man,  which  is  corrupt 
"  according  to  the  deceitful  lufts  ;  and  be  renewed  in  the  fpirit 
*'  of  their  minds;  and  put  on  the  new  man,  which  after  God 
"  is  created  in  righteoufnefs  and  true  holinefs."     Eph.  iv.  22, 

*3»  24- 

There  is  a  fort  of  high  affeclions  that  fome  have  from  time 

to  time,  that  leave  them  without  any  manner  of  appearance  ot 

an 


or    GRACIOUS   AFFECTIONS.         375 

an  abiding  effect.  They  go  off  fuddenly  ;  fo  that  from  the  ve 
ry  height  of  their  emotion,  and  feeming  rapture,  they  pafs  at 
once  to  be  quite  dead,  and  void  of  all  fenfe  and  activity.  It 
furely  is  not  wont  to  be  thus  with  high  gracious  affe61ions ;  t 
they  leave  a  fwcet  favour  and  relilh  of  divine  things  on  the 
heart,  and  a  ftronger  bent  of  foul  towards  God  and  holinefs. 
As  Mofes's  face  not  only  (hone  while  he  was  in  the  mount,  ex 
traordinarily  converfing  with  God,  but  it  continued  to  fliinc 
after  he  came  down  from  the  mount.  When  men  have  been 
converfing  with  Chrift  in  an  extraordinary  manner,  there  is  a 
fenfible  effect  of  it  remains  upon  them  ;  there  is  fomething  re 
markable  in  their  difpofition  and  frame,  which  if  we  take  know, 
lege  of,  and  trace  to  its  caufc,  we  fliall  find  it  is  becaufe  they 
have  been  with  Jcfus,  Acls  iv.  13. 

VIII.  Truly  gracious  affeclions  differ  from  thofe  affeclions 
that  are  falfe  and  delufive,  in  that  they  tend  to,  and  are  attend 
ed  with  the  lamb-like,  dove-like  fpirit  and  temper  of  Jefus 
Chrift ;  or  in  other  words,  they  naturally  beget  and  promote 
fuch  a  fpirit  of  love,  meeknefs,  quietnefs,  forgivenefs  and 
mercy,  as  appeared  in  Chrift. 

The  evidence  of  this  in  the  fcripture  is  very  abundant.  If 
we  judge  of  the  nature  of  Chriftianity,  and  the  proper  fpirit 
of  the  gofpcl,  by  the  word  of  God,  this  fpirit  is  what  may,  by 
way  of  eminency,  be  called  the  Chnjlian  fpirit ;  and  may  be 
looked  upon  as  the  true,  and  diftinguiming  difpofition  of  the 
hearts  of  Chriftians,  as  Chriflians.  When  fomeof  the  difciples 
of  Chrift  faid  fomething,  through  inconfideration  and  infirmi 
ty,  that  was  not  agreeable  to  fuch  a  fpirit,  Chrift  told  them 
-that  "  they  knew  not  what  manner  of  fpirit  they  were  of," 
Luke  ix.  5,5.  implying,  that  this  fpirit  that  lam  fpeakingof,  is 
the  proper  fpirit  of  his  religion  and  kingdom.  All  that  are  truly 
godly,  and  real  difciples  of  Chrift,  have  this  fpirii  in  them  ; 
and  not  only  fo,  but  they  are.  of  this  fpirit;  it  is  the  fpirit  by 
which  they  are  fo  poiTefJcd  and  governed,  that  it  is  their  true  and 
proper  character.  This  is  evident,  by  what  the  wife  man  fays, 
Prov.  xvii.  27.  (having  refpeft  plainly  to  fuch  a  fpirit  as  this,) 
"  A  man  of  underftanding  is  of  an  excellent  fpirit ;"  and  by  the 

particular 

•f  <e  Do  you  think  the  Holy  Ghofl  comes  on  a  man,  as  on  Ba 
laam,  by  immediate  afting,  and  then  leaves  him,  and  then  kc  has 
nothing  ?"  SbefareTs  Parable,  Part  I,  p.  126, 


376          THE     EIGHTH     SIGN         Part  III. 

particular  defcription  Chrifl  gives  of  the  qualities  and  temper 
of  fuch  as  are  truly  bleffed,  that  fhall  obtain  mercy,  and  are 
God's  children  and  heirs,  Matth.  v.  "  BleiTed  are  ihe  meek  :  for 
44  they  fhall  inherit  the  earth.  BleiTed  are  the  merciful  :  for  they 
44  fhall  obtain  mercy.  Biefled  are  the  peace-makers :  for  they 
4'  fhall  be  called  the  children  of  God."  And  that  this  fpirit  is 
the  fpeciai  chara6ter  of  the  ele6l  of  God,  is  manifefl  by  Col.  iii. 
12,  13.  **  Put  on  therefore  as  the  elect  of  God,  holy  and  be- 
44  loved,  bowels  of  mercies,  kindncfs,  humblenefs  of  mind, 
44  meeknefs,  long- fuffei ing ;  forbearing  one  another,  and  for- 
44  giving  one  another."  And  the  apoftle  fpeaking  of  that  tem 
per  and  difpofition,  which  he  fpeaks  of  as  the  mod  excellent 
and  erTential  thing  in  Chrifliamty,  and  that  without  which 
none  are  true  Chriilians,  and  the  mofl  glorious  profeflion  and 
gifts  are  nothing,  (calling  this  fpirit  by  the  name  of  charity,) 
he  defcribes  it  thus ;  (i  Cor.  xiii.  4,  5.)  "  Charity  fuffereth 
44  long,  and  is  kind;  charity  cnvieth  not:  charity  vauriteth 
44  riot  itfelf,  is  not  puffed  up,  doth  not  behave  itfelf  unfeemly, 
4<  feeketh  not  her  own,  is  not  eafily  provoked,  thinketh  no 
*'  evil."  And  the  fame  apoflle,  Gal.  v.  defignedly  declaring 
the  diftinguifhing  marks  and  fruits  of  true  Chrifiian  grace, 
chiefly  infifts  on  the  things  that  appertain  to  fuch  a  temper  and 
fpirit  as  I  am  fpeaking  of,  verf.  22,  23.  "  The  fruit  of  the 
44  Spirit  is  love,  joy,  peace,  long-fuffering,  gentlcnefs,  good- 
41  nefs,  faith,  meeknefs,  temperance."  And  fo  does  the  apo 
ftle  James,  in  defcribing  true  grace,  or  that  wifdom  that  is  from 
above,  with  that  declared  defign,  that  others  who  are  of  a  con 
trary  fpirit  may  not  deceive  themfelves,  and  lie  againfl  the  truth, 
in  profefling  to  be  Chriltians,  when  they  are  not,  James  iii. 
14 — 17.  "  If  ye  have  bitter  envying  and  flrife  in  your  hearts, 
44  glory  not,  and  lie  not  againfl  the  truth.  This  wifdom  de- 
"  fcendeth  not  from  above,  but  is  earthly,  fenfual,  devilifh. 
**  For  where  envying  and  ftrife  is,  there  is  confufion,  and 
44  every  evil  work.  But  the  wifdom  that  is  from  above,  is  firft 
"  pure,  then  peaceable,  gentle,  and  eafy  to  be  intreated,  full 
44  of  mercy  and  good  fruits." 

Every  thing  that  appertains  to  holinefs  of  heart,  does  indeed 
belong  to  the  nature  of  true  Chnflianity,  and  the  character  of 
Chriflians;  but  a  Ipirit  of  holinefs  as  appearing  in  fome  parti 
cular  graces,  may  more  efpecially  be  called  the  Chrifiian  fpirit 
or  temper.  There  are  fome  amiable  qualities  and  virtues,  that 
do  more  efpecially  agree  with  the  nature  of  thegofpel  conflitu- 

tion, 


OF      OR.   ACIOUSAFFECTIONS. 


377 


lion,  and  Chriftian  profefEon  ;  bccaufe  there  is  a  fpecial  agrce- 
ableuefs  in  them,  with  thole  divine  attributes  which  God  has 
more  remarkably  manifested  and  glorified  in  the  work  of  re 
demption  by  Jefus  Chrift,  that  is  the  grand  fubje6t  of  the  Chrif 
tian  revelation  ;  and  alfo  a  Ipeciai  agreeableneis  with  thofe  vir 
tues  that  were  fo  wonderfully  exercifed  by  Jefus  Chrift  towards 
us  in  that  affair,  and  the  blefled  example  he  hath  therein  fer  us; 
and  likewise  becaufe  they  are  peculiarly  agreeable  to  the  fpecial 
drift  and  defign  of  the  work  of  redemption,  and  the  benefits 
we  thereby  receive,  and  the  relation  that  it  brings  us  into,  to 
God  and  one  another.  And  thefe  virtues  are  fuch  as  humili 
ty,  meeknefs,  love,  forgivenefs,  and  mercy.  Thefe  things 
therefore  efpecially  belong  to  the  character  of  Chriflians,  as 
fuch. 

Thefe  things  are  fpoken  of  as  what  are  efpecially  the  cha 
racter  of  Jefus  Chrift.  himfeif,  the  great  head  of  the  Chriifoan, 
church.  They  are  fo  fpoken  of  in  the  prophecies  of  the  Old 
Teftament ;  as  in  that  cited  Matth.  xxi.  ,5.  **  Tell  ye  the  daugh- 
"  fer  of  Sion,  Behold,  thy  King  cometh  unto  thee,  meek,  and 
<c  fitting  upon  an  afs,  and  a  colt  the  fole  of  an  afs."  So  Chrift 
himfeif  fpeaks  of  them,  Matth.  xi.  29.  "Learn  of  me,  for  I 
*'  am  meek  and  lowly  in  heart."  The  fame  appears  by  the 
name  by  which  Chi  ill  is  fo  often  called  in  fcripture,  viz,  THK 
LAMB.  And  as  thefe  things  are  efpecially •  the  character  of 
Chrift  ;  fo  they  are  alfo  efpecially  the  character  of  Chriftians. 
Chriftians  are  Chriftlike  :  none  uc'erve  the  name  of  Chrif 
tians,  that  are  not-fo  in  their  prevailing  character.  "The  new 
'*  man  is  renewed,  after  the  image  of  him  that  creates  him,'* 
Col.  iii.  10.  All  true  Chriilians  "  behold  as  in  a  glafs  the  glory 
"  of  the  Loi'd,  and  are  changed  into  the  fame  image,  by  his  Spi 
rit,"  2  Cor.  iii.  18.  The  ele6l  are  all  "  predeftinaied  to  be  con- 
**  formed  to  the  image  of  the  Son  of  God»  that  he  might  be 
•*  the  firft-born  among  many  brethren,"  Rom.  viii.  29.  "As 
"  we  have  born::  the  r.njge  el"  ih<;  il.ii  man,  That  is  earthly,  fo 
"  we  mull  alfo  bear  the  :  . . rJy  :  for  as  is  the 

"  earthly,  fuch  are  they  alil>   th  .  -ihly;  and  as  is   the 

11  heavenly,  fuch  are  they  alf  -venly,"    i  Cor.  xv. 

47,  48,  49.  Chrift  is  full  of  grace  ;  and  Chriftians  all  receive-, 
of  his  fulnefs,  and  grace  for  grace  ;  i.  e.  there  is  grace  in  Chrif- 
tizr.s  anfweringj  to  grace  in  Chrift,  fuch  an  anfwerablenefs  as 
there  is  between  the  wax  and  the  feal  ;  there  is  character  for 
charaQer:  fuch  kind  of  graces,  fuch  a  fpirit  and  temper,  the 

li  b  'U  fame 


378         THE     EIGHTH     SIGN          Part  III. 

fame  things  that  belong  to  Chrift's  character,  belongs  to  theirs. 
That  difpofition  wherein  ChriJi's  character  does  in  a  fpccial 
manner  confift,  therein  does  his  image  in  a  fpecial  mariner  con 
fift.  Chriftiahs  that  fhine  bv  reflecting  the  Halit  of  ihe  Son  of 

/  O  t> 

ligbteoufnefs,  do  fhine  with   the  fame  fort  or  brightnefs;  the 

fume  mild,,  fweet  and  r.leafant  beams.  Thcfe  lamps  of  the  fpi- 
ritual  temple,  that  are  enkindled  by  fire  from  heaven,  burn  with 
the  fame  fdrt  of  flame.  The  branch  is  of  the  fame  nature  with 
the  flock  and  root,  has  the  fame  fap,  and  bears  the  fame  fort 
of  fruit.  The  members  have  the  fame  kind  of  life  with  the 
head.  It  would  be  ftrange  if  Chriftians  mould  not  be  of  the 
lame  temper  and  fpirit  that  Chrift  is  of ;  when  they  are  his 
flfjh  and  his  bone,  yea,  are  one  fpirit,  i  Cor.  vi.  17.  and  live  fo, 
that  it  is  not  they  that  live,  but  Ckriji  that  lives  in  them.  A 
Chriflian  fpirit  is  Chrift's  mark,  that  he  fets  upon  the  fouls  of 
his  people;  his  feal  in  their  foreheads,  beating  his  image  and 
fuperfcription.  Chriflians  are  the  followers  of  Chrift  :  and 
they  are  fo,  as  they  are  obedient  to  that  call  of  Chrift,  Matth. 
xi.  28,  29.  "  Come  to  me,  and  learn  of  me,  for  I  am  meek  and 
«'  lowly  of  heart."  They  follow  him  as  the  Lamb  ;  Rev.  jtiv. 
4.  "  Thefe  are  they  which  follow  the  Lamb  whitherfoever  he 
*'  goeth."  True  Chriftians  are  as  it  were  clothed  with  the 
meek,  quiet,  and  loving  temper  of  Chrift  ;  for  as  many  as  are 
inChrifti  have  put  on  ChrijL  And  in  this  refpeft  ihe.  church, 
is  clothed  with  the,  fun ,  not  only  by  being;  clothed  with  his  im 
puted  righteoufnefs,  but  alfo  by  being  adorned  with  his  graces, 
Rom.  xiii.  14.  Chrift  the  great  Shepherd,  is  himfelf  a  lamb, 
and  believers  are  alfo  lambs  ;  all  the  flock  are  lambs  ;  John 
xxi.  15,  "  Feed  my  lambs."  Luke  x.  3.  "  I  fend  you  forth  as 
44  lambs  in  the  midft  of  wolves."  The  ledemption  of  the  church 
by  Chrift  from  the  power  of  the  devil,  was  typified  of  old,  by 
David's  delivering  the  lamb  out  of  the  mouth  of  the  lion  and 
the  bear. 

That  fuch  manner  of  virtue  as  has  been  fpoken  of,  is  the 
very  nature  of  the  Chriftian  fpirit,  or  the  fpirit  that  worketh  in 
Chrift  and  in  his  members,  and  the  diftinguiihing  nature 
of  it,  is  evident  by  this,  that  the  dove  is  the  very  fymbol  or  em 
blem,  chofen  of  God,  10  rcprefent  it.  Thofe  things  are  fittelt 
emblems  of  other  things,  which  do  beft  reprefent  that  which  is 
moft  diftingui ming  in  their  nature.  The  Spirit  that  defcended 
on  Chrift,  when  he  was  anointed  of  the  Father,  defcended  on, 
him  like  a  dove.  The  dove  is  a  noted  emblem  of  meeknefs, 

harmleflhefs, 


F    GRACIOUS   AFFECTI 


379 


harmleflhefs,  peace,  and  love.  But  the  fame  Spirit  thatdefcend- 
cd  on  the  head  of  the  church,  defcefids  to  the  members.  "  God 
"  hath  fent  forth  the  Spirit  of  his  Son  inro  their  hearts,"   Gal. 
iv.  6.  And  "  if  any  man  have  nut  the  Spirit   of   Chrift,   lie   is 
"  none  of  his,"  Rom.  viii.  9.     There  is  but  one  Spirit  to  the 
whole  myftical  body,  head  and  members,  i  Cor.  vi.    17.  Eph. 
iv.  4.   Chrift  hreaihes  disown  Spirit  on  his  difciples;  John  xx. 
2^.  As  Chrift  was  anointed  with  the  Holy  Choir,  deicending 
on   him  like  a  dove,  fo  Chriilians  alfo    "  have   an  anointing 
*'  from  the  holy  One,"    i  John  ii.  20,  27.     And  they   are  an 
ointed  with  the  fame  oil  ;  it  is  the  fame  precious  ointment   on 
the  head,  that  goes  down  to  tkejkirts  of  ths  gar  mints.     And  on 
both  it  is  a  fpirit  of  peace  and  love  :  Ffal.  cxxxiii.    1,2.  "  Be- 
*'  hold,  how  good  and  howpleafant  it  is,  for  brethren,  todweli 
"  together  in  unity!   It  is  like  the  precious  ointment  upon  the 
"  he<*d,  that  ran  down  upon  the  beard,    even   Aaron's   beard, 
"  that  went  down  to  the  ikirts  of  his  garments."     The   oil  on 
Aaron's  garments,  had  the  fame    fvveet  snd    inimitable  odour, 
v.'iih   that  oti   his  head  ;   the   fmell   of  the   fame  fvveet  fpices. 
Chriftian  affections  and  a  Chriftian  behaviour,  is  but  the  flow 
ing  out  of  the   favour  of  Chrift's    fweet   ointments.     Becar.fe 
the  church  has  a  dove-like  temper  and  difpofmon,  therefore  it 
is  faid  of  her  that  me  has  doves  eyes,  Cant.  i.   15.    '*  Behold, 
'*   thouart  fair,  my  love  ;  behold,  thor.  art  fair,  thon  haft  doves 
"  eyes."     And  chap.  iv.  i.   "  Behold,  thou  art  fair,  my   love, 
"  behold,  thou  art  fair,  thou  halt  doves  eyes  within  thy  locks." 
The  fame  that  is  faid  of  Chrift,  chap.  vi.    12.  "  His  eves  are  as 
"  the  eyes  of  doves."  And  the  church  is  frequently  compared 
to  a  dove  in  fcripture,  Cant.  ii.  14.    "  O  my  dove,  that  art  in 
"  the  clefts  of  the   rock." — Chap.  v.    2.   "  Open  to  me,  my 
*'  love,  my  dove."  And  Chap.  vi.  9.     "  My  dove,  my   unde- 
"  filed  is  but  one."  Pfal.  Ixviii.  13.  "  Ye  (hall  be  as  the  wings 
*'  of  a  dove  covered  with  filver,  and  her  feathers  with  yellow 
"  gold."  And  Ixxiv.   19.    "  O  deliver   not    die  foul   of  thy 
11  turtle-dove  unto  the  multitude   of   the    wicked."  The  dove 
that  Noah  fent  out  of  the  ark,  that  could  find    no  reft   for  the 
fole   of  her  foot,  until  (he  returned,  was  a  type  of  a  true  faint. 
Meeknefs  is  fomuch  ilie  character  of  the  faints,  tliat  the.  meek  and 
the  god'y,  are  ufed  as  fynonymoits  terms  in  (capture:   fo  Pfa!. 
xxxvii.  10,  11.  tlje  wicked  arid  the  meek  areiet  inoppofition  one 
to  another,  as  wicked  and  godly,  "  Yet  a  little  while  and   the 
"  v«'icked  {hall  not  be  : — but  the  race!:  fhall  inherit  the  earth." 


380         THE     EIGHTH     SIGN          Part  III, 

So  Pfal.  cxlvii.  6.  "  The  Lord  lifieth  up  the  meek  :  he  caft- 
"  eth  the  wicked  down  to  the  ground." 

It  is  doubtlefs  very  much  r.i  this  account,  that  Chrift  re- 
prefents  alt  his  difciples,  all  the  heirs  of  heaven,  as  little  chil 
dren,  Matth,  xix.  14.  "  Suffer  little  children  10  come  unto  me, 
**  and  forbid  them  not  ;  for  of  fuch  is  the  kingdom  of  heaven." 
Matth.  x.  42.  "  Whofoever  fhall  give  to  drink  umo  ene  of 
"  thefe  little  ones,  a  cup  of  cold  water,  in  the  name  of  a  difci- 
"  pie,  verily  I  fay  unto  you,  he  mall  in  no  wife  iofe  his  re- 
"  ward."  Matth.  xviii.  6.  "  Whofo  fhall  offend  one  of  thefe 
"  little  ones,  &c."  verf.  10.  "  Take  heed  that  ye  defpife  not 
'*  one  of  thefe  little  ones."  Verf.  14.  "  It  is  not  the  will  of 
"  your  Father  which  is  in  heaven,  that  one  of  thefe  iittle  ones 
*'  mould  periih."  John  xiii,  33.  «*  Little  children,  yet  a  little 
*'  while  I  am  with  you."  Little  children  are  innocentand  harm- 
lefs ;  they  do  not  do  a  great  deal  of  mifchief  in  the  world  ; 
men  need  not  be  afraid  of  them;  they  are  no  dangerous  fort 
of  pcrfons ;  their  anger  does  not  laft  long,  they  do  not  lay  up 
injuries  in  high  refentment,  entertaining  deep  and  rooted  ma 
lice.  So  Chriftians,  in  malice,  are  children,  i  Cor.  xiv.  20. 
Little  children  are  not  guileful  and  deceitful,  but  plain  arid 
fimple  ;  they  are  not  verfed  in  the  arts  of  fi&ion  and  deceit ; 
and  are  Prrangers  to  artful  difguifes.  They  are  yieldable  and 
flexible,  and  not  wilful  and  obftinate  ;  do  not  trull  to  their  own 
imderftanding,  but  rely  on  the  inftruclions  of  parents,  and 
others  of  fuperior  undemanding,  Here  is  therefore  a  fit  and 
lively  emblem  of  the  followers  of  the  Lamb.  Perfons  being 
thus  like  little  children,  is  not  only  a  thing  highly  commenda 
ble,  and  what  Chriflians  approve  of,  and  aim  at,  and  which 
fome  of  extraordinary  proficiency  do  attain  to  ;  but  it  is  their 
univerfal  character,  and  abfolutely  necefiary  in  order  to  enter 
ing  into  the  kingdom  of  heaven  ;  unlefs  Chriil  was  miftaken, 
Matth.  xviii,  3.  "  Verily  I  fay  unto  you,  Except  ye  be  con- 
"  verted,  and  become  as  little  children,  ye  mall  not  enter  into 
*'  the  kingdom  of  heaven."  Mark  x.  15.  "  Verily  I  fay  unto 
"  you,  Whofoever  (hall  not  receive  the  kingdom  of  God  as  a 
**  little  child,  he  fhall  not  enter  therein." 

But  here  fome  may  be  ready  to  fay,  Is  there  no  fuch  thing  as 
Chriftian  fortitude,  and  boldnefs   for  Chrift,  being  good  fol- 
diers  in  the  Chriftian  warfare,  and  coming  out  bold  againft  the 
i  ;'r  and  his  people  ? 

TQ 


OF   GRACIOUS  AFFECT  IONS.          381 

To  which  I  anfwer,  there  doubtlcfs  is  fuch  a  tb:; 
v.'hole   Chriiiian    life    is  compared   to    a  . 
And  the  molt  eminent  Chrifbans  are  the  belt  ibi.: 
v/ith  the  preateft  degrees  of  Chnitian  fortitude.     And  ir  is  the 
duty  of  God's  people  to  be  ilcd::;.L,  and  vigorous  in  their  op- 
pofition  to  thedefigns  and  ways   ot  fuch  as  are  endeavoring  to 
overthrow  the  kingdom  of  Chrift,  and  the  intsreit  of  religion. 
But  yet  many  penons   feein  to  be  quite  miftaken  concerning 
the   nature  of  Chriftian  fortitude.     It  is  an  exceeding  diverfe 
thing  from  a  brutal  fiercencfs,  or  the  boldhefs  of  beads  of  prey. 
True  Chriftian  fortitude  confiits  in  ftrength  of  mind,  through 
grace,  exerted  in  two  things ;  in  ruling    and    fuppreffing  the 
evil,  and  unruly  pailions  and  affections  of  the  mind  ;  and  in 
ftedfaftlyand  freely  exerting,  and  following  gWafFedions  and 
difpofitions,   without  being  hindered  by  iinful  fear,  or  the  op- 
poiition  of  enemies.     But  the  pailions  that  are  retrained  and 
kept  under,  in  the  exercife  of  this  Chriftian  ftrength  and  fortitude, 
are  thofe  very  paflions  that  are  vigoroufly  and  violently  exerted 
in  a   falfe  boldnefs  for  Chrift.     And  thofe  affections  that  are 
vigoroufly  exerted  in  true  fortitude,   are  thole  Chriftian   holy 
affe&ions,  that  are  direftly  contrary  to  them.     Tnough  Chri 
ftian  fortitude  appears,  in  withstanding  and  counteracting  the 
enemies   that  are    without    us;  yet  it  much  more  appears,  in 
refilling  and   fuppreffing   the  enemies  that  are  within  us  ;  be- 
caufe  they  are  our  worft  and    ftrongeft  enemies,     and    have 
greateft  advantage  againft  us.     The  ilrength  of  the  good  fol- 
dier  of  Jefus  Chrift,  appears  in  nothing  more,  than  in  ftedfaft* 
ly  maintaining  the  holy  calm,  meeknefs,  fweetnefs,  and    be 
nevolence  of  his  mind,  amidft  all  the  ftorms,  injuries,  ftrangs 
behaviour,  and  furprifmg  a&s  and  events  of  this  evil  and  unrea- 
fonable  world.     The  fcripture  f2ems  to  intimate  that  true  for 
titude  confifts  chiefly  in  this,  Prov.  xvi.  32.    "He  that  is  flow 
"  to  anger,  is  bitter  than  the  mighty ;  and  he  that  ruleth  his 
"  fpirit,  than  he  that  takcth  a  city.'* 

The  direcleft  and   fureft  way  in  the  world,   to  make  a  right 
judgment,  what  a  holy  fortitude  is,    in  fighting  with   God's 
enemies,  is  te  look  to  th?  Captain  of  all  God's  hods,  and  our 
great   le.ickr  and    example,  a. id  fee  wherein  his  fortitude  and 
valour  appeared,  in  his  chief  conliift,  and  in  the  time  of  the 
greateft  battle  that  ever  was,  or  ever  will  be  fought  with  thefe 
.lies,  when  lie  iimglu  with  them  all  alone,  and   of  the  peo 
ple  there  was  none  vntii  i.i'n,  and  exerriitd  his  fortitude  in  iii2 
.  ;:c  decree  that  ever  he  did,  and  got  that  glorious  . 


THE    EIGHTH    SIGN         Part  III. 

that  will  be  celebrated  in  the  praifes  and  triumphs  of  all  the 
hofts  of  heaven,  throughout  all  eternity ;  even  to  Jclus  Chrift 
in  the  time  of  his  laft  fufferings,  when  his  enemies  in  earth 
and  hell  made  their  mcft  violent  attack  upon  him,  coinpalTing 
him  round  on  every  fide,  like  renting  and  roaring  lions. — 
Doubtlcfs  here  we  (hall  fee  the  fortitude  of  a  holy  warrior  and 
champion  in  the  caufe  of  God,  in  its  higheft  perfection  and 
greateft  luftrc,  and  an  example  fit  for  the  foldiers  to  follow, 
that  fight  under  this  Captain.  But  how  did  he  (how  his  holy 
boldnefs  and  valour  at  that  time  ?  not  in  the  exercife  of  any  fiery 
pafiions ;  not  in  fierce  and  violent  fpeeches,  and  vehemently 
declaiming  againft,  and  crying  out  of  the  intolerable  wicked- 
nefs  of  oppofers,  giving  them  their  own  in  plain  terms ;  but 
in  not  opening  his  mouth  when  afflicted  and  oppreiTed,  in  go 
ing  as  a  lamb  to  the  {laughter,  and  as  a  fheep  before  his  (hearers, 
is  dumb,  not  opening  his  mouth  ;  praying  that  the  Father 
would  forgive  his  cruel  enemies,  becaufe  they  knew  not  what 
they  did  ;  not  fhedding  others  blood,  but  with  all-conquering 
patience  and  love,  medding  his  own.  Indeed  one  of  his  difci- 
ples,  that  made  a  forward  pretence  to  boldnefs  for  Chrijl,  and 
confidently  declared  he  would  fooner  die  with  Chrift  than  deny 
him,  began  to  lay  about  him  with  a  fword  :  but  Chrifl  meekly 
rebukes  him,  and  heals  the  wound  he  gives.  And  never  was 
the  patience,  meeknefs,  love,  and  forgivenefs  of  Chrift,  in  fo 
glorious  a  manifeftation,  as  at  that  time.  Never  did  he  appear 
fo  much  a  Lamb,  and  never  did  he  mow  fo  much  of  the  dove- 
like  fpirit,  as  at  that  time.  If  therefore  we  fee  any  of  the  fol 
lowers  of  Chrift,  in  the  midft  of  the  moft  violent,  unreafonable 
and  wicked  oppofition  of  God's  and  his  own  enemies,  main 
taining  under  all  this  temptation,  the  humility,  quietnefs,  and 
^entlenefs  of  a  lamb,  and  the  harmleflhefs  and  love,  and 
fweetnefs  of  a  dove,  we  may  well  judge  that  here  is  a  good  fol- 
dierof  JefuB  Chrift. 

When  perfons  are  fierce  and  violent,  and  exert  their  {harp 
and  bitter  pudions,  it  {hows  weaknefs,  inftead  of  ftrength  and 
fortitude.  I  Cor.  iii.  at  the  beginning,  "  And  I,  brethren,  could 
»'  not  fpeak  unto  you  as  unto  Spiritual,  but  as  unto  carnal, 
?'  even  as  unto  babes  in  Chrift. — For  ye  are  yet  carnal  :  for 
**  whereas  there  is  among  you  envying,  and  ftrife,  and  divifions, 
"  are  ye  not  carnal,  and  walk  as  men  ?" 

There  is  a  pretended  boldnefs  for  Chrift  that  arifes  from  no 
better  principle  than  pride.  A  man  may  be  forward  to  expofc 

hirafcif 


OF    GRACIOUS    AFFECTIONS,         3$* 

liimfelf  to  the  diflike  of  the  world,  and  even  to  provoke  their 
difpleafure,  out  of  pride.  For  it  is  the  nafure  of  fpiritua!  pride 
to  caufe  men  to  feek  diftinciion  and  fingirfarity  ;  and  fo  often 
times  to  fct  ihemfelves  at  war  with  thofe  that  they  call  carnal, 
that  they  may  be  mo.e  highly  exalted  among  their  party.  True 
boldnefs  tor  Chrift  is  univerfal,  and  overcomes  all,i;nd  carries 
men  above  the  difpleafure  of  friends  and  foes ;  fo  that  they  will 
forfake  all  rather  tnanChrilt;  and  will  rather  offend  all  parties, 
and  be  thought  meanly  of  by  all,  than  offend  Chrift.  And  that 
duty  which  tries  whether  a  man  is  willing  to  be  defpifed  by 
them  that  are  of  his  own  party,  and  thought  the  leaft  worthy  to 
be  regarded  by  tiiem,  is  a  much  more  proper  trial  of  his  bold- 
i  neis  for  Chrift,  than  his  being  forward  to  expofe  himfelf  to  the 
reproach  of  oppofeis.  The  apoftle  fought  not  glory,  not  only 
of  Heathens  and  J-ws,  but.  of  Chriftians  ;  as  he  declares, 
i  Theff.  11.  6.*  He  is  bold  for  Chrift,  that  has  Chriftian  for 
titude  enough,  to  confefs  his  fault  openly,  when  he  has  com 
mitted  one  that  requires  it,  and  as  it  were  to  come  down  upon 
his  knees  before  oppofers.  Such  things  as  thefe  are  a  vaftiy 
greater  evidence  of  holy  boldnefs,  than  refoluiely  and  fiercely 
confronting  oppofers. 

As  fome  are  much  miftaken  concerning  the  nature  of  true 
boldnefs  for  Chrift,  fo  they  are  concerning  Chriftian  zeal.  It 
is  indeed  a  flame,  but  a  fweet  one;  or  rather  it  is  the  heat  and 
fervour  of  a  fweet  flame.  For  the  flame  of  which  it  is  the  heat, 
is  no  other  than  that  of  divine  love,  or  Chriftian  charity;  which 
is  the  fweeteft  and  moft  benevolent  thing  that  is,  or  can  be,  in 
the  heart  of  man  or  angel.  Zeal  is  the  fervour  of  this  flarce,  as 
it  ardently  and  vigorouily  goes  out  towards  the  good  that  is  its 
objecl,  in  defires  of  it,  and  purfuit  after  it ;  and  fo  confequen- 
tially,  in  oppofition  to  the  evil  that  is  contrary  to  it,  and  impedes 
it.  There  is  indeed  oppofition,  and  vigorous  oppofition,  that 
is  a  part  of  it,  or  rather  is  an  attendant  of  iK;  but  it  is  againft 
things,  andnotper/ons.  Bitternefs  againft  the  per  fens  of  men 
is  no  part  of  it,  but  is  very  contrary  to  it ;  infomuch  that  fo 
much  the  warmer  true  zeal  is,  and  the  higher  it  is  raifed,  fo 
much  the  further  are  perfons  from  fuch  bitternefs,  and  fo  much 

fuller 

*  Mr.  Shepard,  fpeaking  of  hypocrites  afFefthg  spplaofe,  fays, 
**  Hence  men  forfake  their  friends,  and  trample  under  foot  the  fcorns 
«f  the  world  they  have  credit  elfewhere.  To  maintain  their  intereft 
in  the  love  of  godly  men,  they  will  fufFer  much,"  ParaMeeft&g  tti 
,  P.  I.  p,  i  So. 


384         THE      EIGHTH     SIGN          Part  III. 

fuller  of  love,  both  to  the  evil  and  to  the  good.  As  appca rs 
from  what  has  been  jult  now  obferved,  that  it  is  no  other,  in 
its  very  nature  and  effence,  than  the  fervour  of  a  fpiritof  Chri- 
ftian  love.  And  as  to  what  oppofition  there  is  in  it,  to  things, 
it  is  rirftly  and  chiefly  againft  the  evil  things  in  the  perf'on 
himfelf,  who  has  this  zeal;  againft  the  enemies  of  God  and 
hoi  iriefs, 'that  are  in  his  own  heart;  (as  thefe  are  moft  in  his 
view,  and  what  he  is  molt  to  do  with;)  and  but  fecondarily  a- 
gainft  the  fins  of  others.  And  therefore  there  is  nothing  in 
a  trueChriflian  zeal,  that  is  contrary  to  that  fpirit  ofmeeknefsj 
gentlenefs,  and  love,  that  fpirit  of  a  Ihtle  child,  a  lamb  and  dove, 
that  has  been  fpoken  of;  but  it  is  entirely  agreeable  to  it,  and 
tends  to  promote  it. 

But  to  fay  fomething  particularly  concerning  this  Chriftian 
fpirit  I  have  been  fpeakmg  of,  as  exercifed  in  thefe  three  things, 
forgivcnejs,  love,  and  mercy  ;  I  would  obferve  that  the  fcripture 
is  very  clear  and  exprefs  concerning  the  abiblute  neceffity  of 
each  oi  thefe,  as  belonging  to  the  temper  and  character  of  every 
Chriftian. 

It  is  fo  as  to  &  forgiving  Jpirit,  or  a  difpofition  to  overlook 
and  forgive  injuries.  Chriil  gives  it  to  us  both  as  a  negative 
and  podtive  evidence  ;  and  is  exprefs  in  teaching  us,  that  if  we 
are  of  fuch  a  fpirit,  it  is  a  fign  we  are  in  a  ftate  of  forgivenefs 
and  favor  ourfelves;  and  that  if  we  are  not  of  fuch  a  fpirit, 
we  are  not  forgiven  of  God  ;  and  feems  to  take  fpecial  care  that 
we  mould  take  good  notice  of  it,  and  always  bear  it  on  our 
minds.  Matt.  vi.  12,  14,  15.  **  Forgive  us  our  debts,  as  we 
*'  forgive  our  debtors. — For,  if  ye  forgive  men  their  trefpafTes, 
"  your  heavenly  Father  will  alfo  forgive  you.  But  if  ye  forgive 
"  not  men  their  trefpaffes,  neither  will  your  Father  forgive  your 
"  trefpaffes."  Chrift  expreffes  the  fame  again  at  another  time, 
Mark  xi.  25,  26.  and  again  in  Matt,  xviii.  22.  to  the  end,  in 
the'parable  of  the  fcrvant  that  owed  his  lord  ten  thoufand  ta 
lents,  that  would  not  forgive  his  fellow  fervant  an  hundred 
pence  ;  and  therefore  was  delivered  to  the  tormentors.  In  the 
application  of  the  parable  Chrift  fays,  verf.  35.  "  So  likewife 
"  ihall  my  heavenly  Father  do,  if  ye  from  your  hearts  forgive 
"  not  every  one  his  brother  their  trefpailes." 

And  that  all  true  faints  are  of  a  loving,  benevolent  and  be 
neficent  temper,  the  fcripture  is  very  plain  and  abundant. 
Without  it  the  apoftle  tells  us,  though  we  mould  fpeak  with 
the  tongues  of  men  and  angels,  we  are  as  a  founding  brafs,  or 

a  tinkling 


OF     GRACIOUS.    AfrfECtlOtiS*  38,5 

a  tinkling  cymbal :  and  that  though  we  have  the  gift  of  pro 
phecy,  and  underfland  all  myfteries,  and  all  kriowlege ;  yet 
without  this  fpirit  we  are  nothing.  And  there  is  no  one  vir 
tue  or  difpofition  of  the  mind,  that  is  fo  often,  and  fo  exprelf- 
Jy,  infilled  on,  in  the  marks  that  are  laid  down  in  the  New 
Teftament,  whereby  to  know  true  Chriftians.  It  is  often  giv 
en  as  a  fign  that  is  peculiarly  dirtinguifhing,  by  which  all  may 
know  Chrift's  difciples,  and  by  which  they  may  know  them- 
felves  ;  and  is  often  laid  down,  both  as  a  negative  and  poiitive 
evidence.  Chrift  calls  the  law  of  love,  by  way  of  eminency,  his 
commandment,  John  xiii.  34*  "  A  new  commandment  I  give 
"  unto  you,  that  ye  love  one  another;  as  I  have  loved  you,  that 
'*  ye  alfo  love  one  another/'  And  chap.  xv.  12.  "  This  is  my 
rt  commandment,  That  ye  love  one  another,  as  I  have  loved 
"  you."  And  verf.  17.  "  Thefe  things  I  command  you,  that 
[<  ye  love  one  another."  And  fays,  chap.  xiii.  35.  "  By  this 
*'  (hall  all  men  know  that  ye  are  my  difciples,  ii  ye  have  love 
"  one  to  another."  And  chap.  xiv.  21.  (ftill  with  a  fpecial 
reference  to  this  which  he  calls  his*  commandment,)  "  He  that 
"  hatji  my  commandments,  and  keepeth  them,  he  it  is  that 
"  loveth- me»"  The  beloved  difciple,  who  had  fo  much  of  this 
fweet  temper  himfelf,  abundantly  infifts  on  it,  in  his  epiftles* 
There  is  none  of  the  apofiles,  is  fo  much  in  laying  down  exprefs 
figns  of  grace,  for  profeflbrs  to  try  themfelves  by,  as  he ;  and 
in  his  figns,  he  infills  fcarcely  on  any  thing  elfe,  but  a  fpirit  of 
Chnilian  love,  and  an  agreeable  practice ;  I  John  ii.  9,  10. 
"  He  that  faith  he  is  in  the  light,  and  hateth  his  brother^  is  in 
*'  darknefs  even  until  now.  He  that  loveth  his  brother  abideth 
in  the  light,  and  there  is  none  occafion  of  Humbling  in  him." 
Chap.  ili.  14.  "  We  know  that  we  are  parted  from  death  unto 
"  life,  becaufe  we  love  the  brethren  :  he  that  loveth  not  his  bro- 
"  ther,  abideth  in  death."  verf.  18,  19.  "  My  little  children, 
*<  let  us  not  love  in  v/ord  and  in  tongue,  but  in  deed,  and  in 
"  truth.  And  hereby  we  know  that  we  are  of  the  truth,  a  icl 
"  fhall  allure  our  hearts  before  him."  verf*  23,  24.  "  This  is 
"  his  commandment,  that  we  Ihould  love  one  another.  And 
"  he  that  keepeth  his  commandments,  dwelleth  in  him,  and  he 
"  in  him  :  and  hereby  we  know  that  he  abideth  in  us,  by  the 
"  Spirit  which  he  hath  given  us."  Chap.  iv.  7,  8.  "  Beloved, 
"  let  us  love  one  another  :  for  love  is  of  God  ;  ^artd  every  one 
"  that  loveth,  is  born  of  God,  and  knoweth  God.  He  that 
"  loveth  not,  knoweth  not  God  ;  for  God  is  love."  verf.  1 2, 1 3- 
"  No  man  hath  fcen  God  at  any  time.  If  we  love  one  another, 

C  c  c  "  G»d 


386         THE     EIGHTH     SIGN         Part  III. 

"  God  dwelleth  in  us,  and  his  love  is  perfected  in  us.  Hereby 
"  know  we  that  we  dwell  in  him,  becaufe  he  hath  given  us  of  his 
44  Spirit."  verf.  16.  "  God  is  love;  and  he  that  dwelleth  in 
"  love,  dwelleth  in  God,  and  God  in  him."  verf.  20.  "  If  a 
"  man  fay,  I  love  God,  and  hateth  his  brother,  he  is  a  liar :  for 
"  he  that  loveth  not  his  brother  whom  he  hath  feen,  how  can  he 
44  love  God  whom  he  hath  not  feen  ?" 

And  the  fcripture  is  as  plain  as  it  is  poffible  it  fhould  be, 
that  none  are  true  faints,  but  thofe  whofe  true  character  it  is, 
that  they  are  of  a  difpofition  to  pity  and  relieve  their  fellow- 
creatures,  that  are  poor,  indigent,  and  affli£ied  ;  Pfal.  xxxvii. 
21.  "  The  righteous  (heweth  mercy,  and  giveth."  verf.  26. 
"  He  is  ever  merciful,  and  lendeth."  Pfal.  cxii.  5.  "  A  good 
41  man  fheweth  favour,  and  lerideth."  verf.  9.  "  He  hath  dif- 
"  perfed  abroad,  and  given  to  the  poor."  Prov.  xiv.  31.  **  He 
41  that  honoureth  God,  hath  mercy  on  the  poor."  Prov.  xxi 
26.  "  The  righteous  giveth,  and  fpareth  not."  Jer.  xxii.  16. 
4*  He  judged  the  caufe  of  the  poor  and  needy,  then  it  was  well 
"  with  him:  wasnotthistoknow  me?  faith  the  Lord. "Jam. i.  27. 
41  Pure  religion  arid  undefiled  before  God  and  the  Father,  is  this, 
"  To  vifit  the  fatherlefs  and  widows  in  their  afiliftion,"  &c. 
Hof.  vi.  6.  "  For  1  defired  mercy,  and  not  facrifice;  and  the 
"  knowlege  of  God,  more  than  burnt-offerings."  Matth.  v.  7. 
"  Bleiled  are  the  merciful :  for  they  mall  obtain  mercy." 
2  Cor  viii.  8.  "  I  fpeak  not  by  commandment,  but  by  occa- 
«'  fion  of  the  forwardnefs  of  others,  and  to  prove  the  fmcerity 
«'  of  your  love."  Jam.  ii.  13 — 16.  "  For  he  (hall  have  judg- 

44  ment  without  mercy,  that  hath  mewed  no  mercy. What 

"  doth  it  profit,  my  brethren,  though  a  man  fay  he  hath  faith, 
4*  and  have  not  works  ?  can  faith  fave  him  ?  If  a  brother  or 
"  fjfter  be  naked,  and  deftitute  of  daily  food  ;  and  one  of  you 
41  fay  unto  them,  Depart  in  peace,  be  you  warmed  and  filled  : 
*•'  notwithflanding  ye  give  them  not  thofe  things  which  are 
4<  needful  to  the  body  ;  what  doth  it  profit  ?"  i  John  iii.  17. 
"  Whofo  hath  this  world's  good,  and  feeth  his  brother  have 
44  need,  and  fhutteth  up  his  bowels  of  companion  from  him, 
"  how  dwelleth  the  love  of  God  in  him  ?"  Chrift  in  that  de- 
fcription  he  gives  us  of  the  day  of  judgment,  Matth.  xxv. 
(which  is  the  moft  particular  that  we  have  in  all  the  Bible.) 
reprefents,  that  judgment  will  be  pa  fled  at  that  day,  according 
as  men  have  been  found  to  have  been  of  a  merciful  fpirit  and 
pra&ice,  or  otherwife.  Chrift's  defign  in  giving  fuch  a  defcrip. 

tion 


OF    GRACIOUS   AFFECTIONS        387 

tion  of  the  procefs  of  that  da}7,  is  plainly  to  poflefs  all  his  fol 
lowers  with  that  apprehenfion,  that  unlefs  this  was  their  fpirit 
and  pra6iice,  there  was  no  hope  of  their  heing  accepted 
and  owned  by  him,  at  that  day.  Therefore  this  is  an  appre 
henfion  that  we  ought  to  be  poiTefTed  with.  We  find  in  fcrip- 
ture,  that  a  righteous  ?nan,  and  a  merciful  man  are  fynonymous 
cxpreflions  ;  If.  Ivii.  i.  "  The  righteous  perifheth,  and  no  man 
"  iayeih  it  to  heart  ;  and  merciful  men  are  taken  away,  none 
"  confidering  that  the  righteous  is  taken  away  from  the  evil  to 
"  come." 

Thus  we  fee  how  full,  clear,  and  abundant,  the  evidence 
from  fcripture  is,  that  thofe  who  are  truly  gracious,  are  under 
the  government  of  that  lamb-like,  dove-like  Spirit  of  Jefus 
Chrift,  and  that  this  is  eflentially  and  eminently  the  nature  of 
the  faving  grace  of  the  gofpel,  arid  the  proper  fpirit  of  true 
Chriftianity.  We  may  therefore  undoubtedly  determine,  that 
all  truly  Chriflian  affections  are  attended  with  fuch  a  fpirit  ; 
and  that  this  is  the  natural  tendency  of  the  fear  and  hope,  the 
forrow  and  the  joy,  the  confidence  and  the  zeal  of  true  Chri- 
flians. 

None  will  underftand  me,  that  true  Chriflians  have  no  re 
mains  of  a  contrary  fpirit,  and  can  never,  in  any  inflances',  be 
guilty  of  a  behaviour  difagreeable  to  fuch  a  fpirit.  But  this  I 
affirm,  and  (hall  affirm,  until  I  deny  the  Bible  to  be  any  thing 
worth,  that  every  thing  in  Chriflians  that  belongs  to  true 
Chriftianity,  is  of  this  tendency,  and  works  this  way  ;  and  that 
there  is  no  true  Chriflian  upen  earth,  but  is  fo  under  the  pre 
vailing  power  of  fuch  a  fpirit,  that  he  is  properly  denominated 
from  it,  and  it  is  truly  and  jufUy  his  character  :  and  that  there 
fore  miniflers,  and  others,  have  no  warrant  from  Chrift  to  en 
courage  perfons,  that  are  of  a  contrary  character  and  behavi 
our,  to  think  they  are  converted,  becaufe  they  tell  a  fair  ftory 
of  illuminations  and  difcoveries.  In  fo  doinij,  they  would  fet 
lip  their  own  wifdom  againft  ChrifTs,  and  judge  without,  and 
againit  that  rule  by  which  Chrift  has  declared  all  men  fhoulcJ 
know  his  difciples.  Some  perfons  place  religion  fo  much  in 
certain  tranfient  illuminations  and  impreflions,  (efpecially  if 
they  are  in  fuch  a  particular  method  and  order,)  and  fo  little 
in  the  fpirit  and  temper  perfons  are  of,  that  they  greatly  defornt 
religion,  and  form  notions  of  Chriftianity  quite  different  front 
what  it  is,  as  delineated  in  the  fcriptures.  The  fcripturc  know* 


388          THE     EIGHTH     SIGN          Part  III, 

of  no  fuch  true  Chriftians,  as  are  of  a  fordid,  felfifh,  crofs  and 
contentious  fpirit.  Nothing  can  be  invented  that  is  a  greater 
abfurdity,  than  a  morofe,  hard,  clofe,  high-fpirited,  fpiteful, 
true  Chnilian.  We  rnuft  learn  the  way  of  bringing  men  to 
rules,  and  not  rules  to  men,  and  fo  flrain  and  flretch  the  rules 
of  God's  word,  to  take  in  ourfelves,  and  forne  of  our  neigh 
bours,  until  we  make  them  wholly  of  none  effecl. 

It  is  true,  that  allowances  muil  be  made  for   mens  natural 
temper,  with  regard  to-thefe  things,  as  well  as  others  ;  but  not 
fuch  allowances,  as  to  allow  men,  that  once  were  wolves  and 
ferpents,  to  be  now  converted,  without  any  remarkable  change 
in  the  fpirit  of  their  mind.     The  change  made  by  true  conver- 
fion,  is  wont  to  be  moft  remarkable  and  fenfible,  with  refpecl 
to  that  which  before  was  the  wickednefs  the  perfon  was  moil 
notorioufly  guilty  of.    Grace  has  as  great  a  tendency  to  reftrain 
and  mortify  fuch  fins,  as   are  contrary  to  the  fpirit  that  has 
been  fpoken  of,  as  it  has  to  mortify  drunkennefs  or  lafciviouk 
nefs.     Yea,  the   fcripture  reprefrnts  the  change  wrought  by 
gofpel-grace,  as  efpecially  appearing  in  an  alteration  of  the  foiv 
mer  fort ;  If.  xi.  6 — 9.    "  The  wolf  (hall  dwell  with  the  lamh, 
*'  and  the  leopard  mall  Ire  down  with  the  kid :  and  the  calf,  and 
"  the  young  lion,  and  the  falling  together,  and  a  little  child 
"  fliaU  lead  them.     And  the  cow  and  the  bear  mail  feed,  their 
f'  young  ones  {hall  lie  down    together  :  and  the  lion  (hall  ea.t 
'*•  ftraw  like  the  ox.     And  the  fucking  child  (hall  play  on  th,e 
*'  hole  of  the  afp,  and  the  weaned  child  mail  put  his  hand  on 
*'  the  cockatrice-den.     They  fliall  not  hurt  nor  deftroy  in  aU 
"  my  holy  mountain :  for  the  earth  fhall  be  full  of  the  know- 
'•'  lege  of  the  Lord,  as  the  waters  cover  the  fea."     And  to  the 
fame  purpofe  is  If.  Ixv.  25.     Accordingly  we  find,  that  in  the 
primitive  times  of  the  Chriflian  church,  converts  were  remark-, 
ably  changed  in  this  refpecl  ;  Tit.  iii.  3,  &c.   "  For  we  our- 
M  felves    alfo  were  fometimes   foolifh,  difobedient,  deceivedj 
"  ferving  divers  luftsand  pleafures,  living  in  malice  and  envy, 
"  hateful,  and  hating  one  another.     But  after  that  the  kind- 
**  nefs  and  love  of  (3od  our  Saviour  toward  man  appeared,— 
"  he  faved  us  by  the  wa filing  of  regeneration,  and  renewing  of 
"  the  Holy  Qhoft."     And  Co.l.  iii.  7,  8.     "   In  the  which  ye 
*•  alfo  walked  forne  time,  when  ye  lived  in  them.     But  now 
"  you  alfo  put  off  all  thefe  ;  anger,  wrath,  malice,  blafphem}\ 
**  filthy  communication  out  of  your  mouth." 

}X.  Gracious 


OF    GRACIOUS    AFFECTIONS.          389 

IX.  Gracious  affections  foftcn  the  heart,  and  arc  attended 
2nd  followed  with  a  Chriilian  tendcrnefs  of  fpirit. 

Falfe  affeQions,  however  perfons  may  feem  to  be  rnel:ed  by 
them    while  they   are   new,  yet   have  a  tendency  in  the  end 
tp  harden  the  heart.     A  difpofition   to   fome  kind  of  pafliohs 
may  he  eftabliflied  ;  fuch  as  imply  felf-feeking,  felf-exahation, 
and  oppofuion  to  others.  But  lalfe  affections  with  the  delufion 
that  attends  them,  finally  tend  to  flupify  the  mind,  and  (hut  it 
up  againft  thofe  affettions  wherein  tendernefs  of  heart  conlifts  : 
and  the  effect  of  them  at   lafl  is,  that  perfons  in  the  fettled 
frame  of  their  minds,  become  lefs  affe£led   with  their  prefent  • 
and  paft  fins,  and  lefs  conscientious  with  refpecl  to  future  fins, 
lefs  moved  with  the  warnings  and  cautions  of  God's  word,  or 
God's  chaftifements    in  his  providence,  more  carelefs  of  the 
frame  of  their  hearts,  and  the  manner  and  tendency  of  their  be 
haviour,  left  quick-lighted  to  difcern  what  is  finful,  lefs  afraid 
of  the  appearance  of  evil,  than  they  were  while  they  were  under 
legal  awakenings  and  fears  of  hell.     Now  they  have  been  the 
fubje&s  of  fuch  and  fuch  impreffions  and  affeBions,  and  have 
a  high  opinion  of  themfelves,  and  look  on  their  ftate  to  be  iafe  ; 
they  can  be  much  more  eafy  than  before,  in  living  in  the  neg- 
lecl:  of  duties  that  are  troublefome  and  inconvenient  ;  and  arc 
much  more  flow  and  partial  in  complying  with  difiicult  com 
mands  ;  are  in  no  meafure  fo  alarmed  at  the  appearance  of  their 
own  defefts  and  tranfgreflions ;  are  emboldened  to  favor  them-r 
felves  more,  with  refpecl:  to   the  labour,  and  painful  care  and 
exactnefs  in  their  walk,  and  more  eafily  yield  to  temptations, 
and   the    felicitations  of  ther  lufls  ;  and  have  far  lefs  care  of 
their  behaviour,  when  they  come  into  the  holy  prefence  of  Goo, 
in  the  time  of  public  or  private  worfhip.     Formerly  it  may  be, 
under  legal  conviftions,  they  took  much  pains  in  religion,  and 
denied  themfelves  in  many  things:  but  now  they  think  them 
felves  out  of  danger  of  hell,  they  very  much  put  off  the  burden 
of  the  crofs,  and  fave  themfelves  the  trouble  of  difficult  duties, 
and  allow  themfelves  more  of  the  comfort  of  the  enjoyment  of 
their  eafe  and  their  lufts. 

Such  perfons  as  thcfe,  inilead  of  embracing  Chrift  as  their 
Saviour  from  fin,  they  truft  in  him  as  the/aviour  of  their  fins  : 
inftead  of  flying  to  him  as  their  refuge  from  their  fpintual  cnc- 
mifs,  they  make  ufe  of  him  as  the  defence  of  their  fpiritu&l 
£:*.cmies,  jro.m  Godt  and  to  flrcngthen  them  againfl  him.  They 

raake 


390  THE    NINTH    SIGN  Part  III. 

make  Chrift  the  minifter  of  fin,  and  great  officer  and  vicege 
rent  of  the  devil,  to  flrengthen  hisintereft,  and  make  him  above 
all  things  in  the  world  ftrong  againft  JEHOVAH  ;  fo  that  they 
may  fin  againft  him  with  good  courage,  and  without  any  fear, 
being  effectually  fecuredfrom  reftraintsbyhismoft  folemn  warn 
ings  and  moft  awful  threatenings.  They  truft  in  Chrift  to  pre- 
ferve  to  them  the  quiet  enjoyment  of  their  fins,  and  to  be 
their  fhield  to  defend  them  from  God's  difpleafure  ;  while  they 
come  clofe  to  him,  even  to  his  bofom,  the  place  of  his  chil 
dren,  to  fight  againft  him,  with  their  mortal  weapons,  hid 
under  their  fkirts.*  However,  fomc  of  thcfe,  at  the  fame 

time 

*  *c  Thefe  are  hypocrites  that  believe,  but  fail  in  regard  of  the 
nfeofthe  g- fpel,  and  of  the  Lord  Jefus.  And  thefe  we  read  of, 
Jude  3.  viz.  of  fome  men  that  did  turn  grace  int»  ivantwefs.  For 
therein  appears  the  exceeding  evil  of  a  man's  heart,  that  not  only  the 
law,  butalfo  the  glorious  gofpel  of  the  Lord  Jefus,  works  in  him  all 
manner  of  unrighteoufnefs.  And  it  is  too  common  for  men  at  the 
iirft  work  of  convcrfion,  Oh  then  to  cry  for  grace  and  Chrift,  and 
afterwards  grow  licentious,  live  and  lie  i»  the  breach  of  the  law,  and 
take  their  warrant  for  their  courfe  from  the  gofpel,"  Shepard's  Para 
ble,  Part  I.  p.  126. 

Again,  p.  232.  Mr.  Shepard  fpeaks  of  fuch  hypocrites  as  thofe, 
t(  who,  like  ftrange  eggs,  being  put  into  the  fame  neft,  where  honeft 
men  have  lived,  they  have  been  hatched  up  ;  and  when  they  are 
young,  keep  their  neft,  and  live  by  crying  and  opening  their  mouths 
wide  after  the  Lord,  and  the  food  of  his  word  ;  but  when  their  wings 
are  grown,  and  they  have  got  fome  affeclions,  fome  knowlege,  fome 
hope  of  mercy,  are  hardened  thereby  to  fly  from  God."  And  adds, 
*'  Can  that  man  be  good,  whom  God's  grace  makes  worfe  ?" 

Again,  Part  II.  p.  167.  "  When  men  fly  to  Chrift  in  times  of  peace, 
tr-atfo  they  may  preferve  their  fins  with  greater  peace  of  confcience  ; 
fo  that  fin  makes  them  fly  to  Chrift,  as  well  as  mifery  ;  not  that  they 
may  deftroy  and  abolifh  fin,  but  that  they, may  be  preferved  in  their 
fins  with  peace  ;  then  men  may  be  faid  to  apprehend  Chrift  only  by 
a  feeming  faith. — Many  an  heart  fecretly  faith  this,  If  I  can  have 
my  fin,  and  peace,  and  confcience  quiet  for  the  prefent,  and  God 
merciful  to  pardon  it  afterward  ;  hence  he  doth  rely  (as  he  faith) 
only  on  the  mercy  of  God  in  Chrift  :  and  now  this  hardens  and 
blinds  him,  and  makes  him  fecure,  and  his  faith  is  fermon  proof, 
nothing  ftirs  him. — And  were  it  not  for  their  faith  they  mould  defpair, 
but  this  keeps  them  up.  And  now  they  think  if  they  have  any  trou 
ble  of  mind,  the  devil  troubles  them  ;  and  fo  make  Chrift  and  faith 
protectors  of  fin,  not  purifiers  from  fin ;  which  is  moft  dreadful  ; 
turning  grace  to  wantonasfs,  as  they  did  facriHce.  So  thefe  would 


©F     GRACIOUsAFFECTIONS.  39! 

time,  make  a  great  profefiion  of  love  to  God,  and  aflurance 
of  his  favour,  and  great  joy  in  tailing  the  fvveetnefs  of  his 
love. 

After  this  manner  they  trufled  in  Chrift,  that  the  apoftle 
Jude  fpeaks  of,  who  crept  in  among  the  faints  unknown  ;  but 
were  really  "  ungodly  men,  turning  the  grace  of  God  into  la-* 
"  fcivioufnefs,"  Jude  4.  Thefe  are  they  that  truft  in  their  be 
ing  righteous  ;  and  becaufe  God  has  promifed  that  the  righteous 
JJiallfurely  live,  or  certainly  be  faved,  are  therefore  embolden 
ed  to  commit  iniquity,  whom  God  threatens  in  Ezek.  xxxiii.  13. 
"  When  I  mall  fay  to  the  righteous,  that  he  fliall  furely  live  : 
"  if  he  truft  to  his  own  righteoufnefs,  and  commit  iniquity ; 
"  all  his  righteoufnefs  (hall  not  be  remembered,  but  for  his  mi- 
"  quity  that  he  hath  committed,  he  lhall  die  for  it." 

Gracious  afFeclions  are  of  a  quite  contrary  tendency  ;  they 
turn  a  heart  of  ftone  more  and  more  into  a  heart  of  flefh. 
An  holy  love  and  hope  are  principles  that  are  vaftly  more  effi 
cacious  upon  the  heart,  to  make  it  tender,  and  to  fill  it  with 
a  dread  of  fin,  or  whatever  might  difpleafe  and  offend  God, 
and  to  engage  it  to  watchfulnefs,  and  care,  and  ftriftnefs,  than 
a  ilavifh  fear  of  hell.  Gracious  affeftions,  as  was  obferved  be 
fore,  flow  out  of  a  contrite  heart,  or  (as  the  word  fignifies)  a 
bruifed  heart,  bruifed  and  broken  with  godly  forrow ;  which 
makes  the  heart  tender,  as  bruifed  flefli  is  tender,  and  eafily 
hurt.  Godly  forrow  has  much  greater  influence  to  make  the 
heart  tender,  than  mere  legal  forrow  from  felfHh  principles. 

The  tendernefs  of  the  heart  of  a  true  Chriftian,  is  elegantly 
fignified  by  our  Saviour,  in  his  comparing  fuch  a  one  toa  little 
child.  The  flefh  of  a  little  child  is  very  tender  :  fo  is  the  heart 
of  one  that  is  new-born.  This  is  reprefented  in  what  we  are 
told  of  Naaman's  cure  of  his  leprofy,  by  his  warning  in  Jordan, 
by  the  direction  of  the  prophet ;  which  was  undoubtedly  a  type 

of 

fin  under  the  (hadow  of  Chrift,  becaufe  the  fhadow  is  good  and  fweet, 
Mic.  iii.  1 1.  They  had  fubtile  fly  ends  in  good  duties  ;  for  therein 
may  lie  a  man's  fin  :  yet  they  lean  upon  the  Lord. — When  money 
changers  came  into  the  temple.  You  have  made  it  a  den  of  thieves* 
Thieves  when  hunted  fly  to  their  den  or  cave,  and  there  they  are  fe~ 
cure  againft  all  feardhers,  and  hue-and-cries :  fo  here.  But  Chrift 
whipped  them  out.  So  when  men  are  purfued  with  cries  and  fears 
of  confcience,  away  to  Chrift  they  go  as  to  their  den  :  not  as  fatnts. 
to  pray  and  lament  out  the  life  of  thdr  fin  there :  but  to  prefervc 
their  fin.  This  is  vile  ;  will  the  Lord  receive  fuch  r" 


292  T  H  £     N   i  N   t  H     S  I   G   N  Part  IIL 

of  the  renewing  of  the  foul,  by  wafhing  in  the  laver  of  rege 
neration.  We  are  told,  2  Kings  v.  14.  that  "  he  went  down, 
"  and  clipped  himfelf  (even  times  in  Jordan,  according  to  the 
•'  faying  of  the  man  of  God  ;  and  his  flcfli  came  again  like 
"  unto  the  flefh  of  a  little  child."  Not  only  is  the  flefh  of  a 
little  child  tender,  but  his  mind  is  tender.  A  little  child  has 
his  heart  eafily  moved,  wrought  upon  and  bowed  :  fo  is  a 
Chnftian  in  fpiritual  things.  A  little  child  is  apt  to  be  affecl> 
€ci  with  fympathy,  to  weep  with  them  that  weep,  and  cannot 
well  bear  to  fee  others  in  diftrefs  :  fo  it  is  with  a  Chnftian ; 
John  xi.  35.  Rom.  xiL  15.  i  Cor.  xii.  26.  A  little  child  is 
eafily  won  by  kinclnefs  :  fo  is  a  Chriftian.  A  little  child  is 
eafily  affe6ted  with  grief  at  temporal  evils,  and  has  his  heart 
melted,  and  falls  a-weeping  :  thus  tender  is  the  heart  of  a  Chrif 
tian,  with  regard  to  the  evil  of  fin.  A  little  child  is  eafily 
affrighted  at  the  appearance  of  outward  evils,  or  any  thing 
that  threatens  its  hurt  :  fo  is  a  Chnftian  apt  to  be  alarmed  at 
the  appearance  of  moral  evil,  and  any  thing  that  threatens  the 
hurt  of  the  foul.  A  little  child,  when  it  meets  enemies,  or 
fierce  hearts,  is  not  apt  to  truft  its  own  ftrena;th,  but  flies  to  its 
parents  for  refuge  :  fo  a  faint  is  not  felf-confident  in  engaging 
fpiritual  enemies,  but  flies  to  Chrift.  A  little  child  is  apt  to 
be  fufpicious  of  evil  in  places  of  danger,  afraid  in  the  dark, 
afraid  when  left  alone,  or  far  from  home  :  fo  is  a  faint  apt  to 
be  fenfible  of  his  fpiritual  dangers,  jealous  of  himfelf,  full  of 
fear  when  he  cannot  fee  his  way  plain  before  him,  afraid  to  be 
left  alone,  and  to  beat  a  diftance  from  God  ;  Prov.  xxviii.  14. 
"  Happy  is  the  man  that  feareth  alway  :  but  he  that  hardeneth 
*<  his  heart,  mall  fall  into  mifchief."  A  little  child  is  apt  to  t 
be  afraid  of  fuperiors,  and  to  dread  their  anger,  and  tremble  at 
their  frowns  and  threatenings  :  fo  is  a  true  faint  with  refpetl 
to  God  ;  Pfal.  cxix.  120.  "  My  flefh  trembleth  for  fear  of  thee 
"  and  I  am  afraid  of  thy  judgments."  If.  Ixvi.  2.  "  To  this 
•k  man  will  I  look,  even  to  him  that  is  poor,  and  trembleth  at 
•«  my  word."  verf.  5.  "  Hear  ye  the  word  of  the  Lord,  yf 
"  that  tremble  at  his  word."  Ezra.  ix.  4.  "  Then  were  affem- 
*'  bled  unto  me  every  one  that  trembled  at  the  words  of  the 
"  God  of  Ifrael."  chap.  x.  3.  "  According  to  the  counfei  of 
"  my  lord,  and  of  thofe  that  tremble  at  the  commandment  of 
*'  our  God."  A  little  child  approaches  fuperiors  with  awe:  fa 
do  the  faints  approach  God  with  holy  awe  and  reverence  ;  Jo^ 
xiii.  11.  "  Shall  not  his  excellency  make  you  afraid  ?  and  his 

«*  dread 


OF    GRACIOUS   AFFECTIONS.         373 

"  dread  fall  upon  you  ;"  Holy  fear  is  fo  much  the  nature  of 
true  godlinefs,  that  it  is  called  in  fcripture  by  no  other  name 
more  frequently,  than  the  fear  of  God. 

Hence  gracious  affections  do  not  tend  to  make  men  bold, 
forward,  noify  and  boifterous  ;  but  rather  to  /peak,  trembling  \ 
Hof.  xiii.  i.  "  When  Ephraim  fp:tke,  trembling,  he  exalted 
"  himfelfin  Ifrael  \  but  when  be  offended  in  Baal,  he  died ;" 
and  to  clothe  with  a  kind  of  holy  fear  in  all  their  behaviour  to 
wards  God  and  man  ;  agreeable  to  Phil.  ii.  II.  I  Pet.  hi.  15. 
2  Cor.  vii.  15.  Eph.  vi.  j.  i  Pet.  iii.  2.  Rom.  xi.  20. 

But  here  fome  may  object  and  fay,  Is  there  no  fuch  thing  as 
a  holy  boldnefs  in  prayer,  and  the  duties  of  divine  wori'hip  ? 
I  anfvver,  there  is  doubtlefs  fuch  a  thing  ;  and  it  is  chiefly  to 
be  found  in  eminent  faints,  perfons  of  great  degrees  of  iaith 
and  love.  But  this  holy  boldnefs  is  not  in  the  lead  oppollte  to 
reverence;  though  it  bstodifunioii  and  fervility.  It  abolifhes 
or  leilens  that  difpofition  which  arifes  from  moral  dijlance.  or 
alienation  ;  and  alfo  ^//#/2f<-  of  relation,  as  that  of  a  ihve  :  but 
not  at  all,  that  which  becomes  the  natural  diftanct,  whereby 
we  are  infinitely  inferior.  No  boldnefs  in  poor  fulfill  worms 
of  the  duft,  that  have  a  right  fight  of  God  and  themfelvcs, 
will  prompt  them  to  approach  to  God  with  lefs  tear  and  reve 
rence,  than  fpotlefs  and  glorious  angels  in  heaven,  who  cover 
their  faces  before  his  throne,  If.  vi.  at  the  beginning.  Re 
becca,  (who  in  her  marriage  with  Ifaac,  in  almolt  all  its  cir- 
cumftances,  was  rnanifeftly  a  great  type  of  the  church,  the 
fpoufe  of  Chriil,)  when  fhe  meets  Ifaac,  lights  off  from  her 
camel,  and  takes  a  vail,  and  covers  herfelf;  although  fhe  \vas 
brought  to  him  as  his  bride,  to  be  with  him,  in  the  neareft  re 
lation,  and  mod  intimate  union,  that  mankind  are  ever  united 
one  to  another  in.*  Elijah,  that  great  prophet,  who  had  fo 
much  holy  familiarity  with  God,  at  a  time  of  fpecial  nearnefs 
to  God,  even  when  lie  converted  with  him  in.  the  imunt, 
wrapped  his  face  in  his  mantle.  Which  was  not  heCaufe  he 
was  terrified  with  any  fervile  fear,  by  the  terrible  mind,  and 
earthquake,  and  fire;  but  after  thefe  were  all  over,  and  God 
fpake  to  him  as  a  friend,  in  a  ft  ill  f wall  voice  :  ^  Kin^s  xix.  12, 
13.  "  And  after  the  fire,  a  dill  fmall  voice ;  and  it  v.  as  fo,  when 
"  Elijah  heard  it,  he  wrapped  his  face  in  his  mantle.''  And 
'D  d  d  Mofei, 

*  Dr.  Ames,  in  his  Ca&s  of  conference,  Book  III.  cliap.  ir. 
fpeaks  of  an  holy  modefty  in  the  worfliip  of  God,  as  one  fign  of 
true  humility* 


394  THE     NINTH     SIGN  Part  III, 

Mofes,  wiih  whom  God    fpakc   face  to  face,   as  a  man  (peaks 
xviih  his  friend,  and  was  diilinguifhed  from  all  the  piopheis,  in 
the    familiarity  with  God  ihat  lie  was  admitted  to  ;  at  a  time 
when  he  was  brought  neareil  of  all,  when  God  (he.ved  him  his 
glory  in  that  fame  mount,  where  he  afterwards  {'pake  to  Elijah, 
"   He  made  hade,  and   bowed  his  head  towards  the  eanh,  and. 
"   worfhipped,"  Exod.  xxxiv.   8.     There    is  in  forue  perfc-ns, 
a  moil   unfuitable  and  unfufFerable  boldnefs,  in  their  iddreflcs 
to  the  great   JEHOVAH,  in   an  affection  of  an  holy  bolclnefs, 
and  oftemaiion  of  eminent  nearnefs  and  familiarity;  ihe  very 
thoughts  of  which  would  make  them  {brink  into  nothing,  with 
horror  and  confufion,  if  they  faw  the  diflance  that  is  between 
God  and  them.     They  are  like  the  Pharifee,  that  boldly  came 
up  near,  in  a  confidence  of   his  own  erninency  in  bolinefs. — 
Whereas  if  they  faw  their  vilenefs,  they  would  be  more  like  the 
publican,  \\\x  flood  afar  cff\  and  durjl  not  fo  much  as  lift  up  his 
eyas  to  heaven  \  but  j mote,  upon  his  brtaft,  faying,  God  bt  merci 
ful  to  me  a  Jinner.     It  becomes  fiich  finful  creature;-,  as  we,  to 
approach  a  holy  God  (although  with  fanh,   and  without  ten  or, 
yet)  with  contrition,  and  penitent  (ha  me  and  confufion  of  race. 
It   is  foretold  that  this  fhould  be  the  difpofition  of  the  church, 
in  the  time  of  her  hi^hell  privileges  on  earth,  in  her  latter  day 
of  glory,  when  God  mould  remarkably  comfort  her,  by  icveal- 
ir.g  his  covenant-  mercy  to  her;  Ezek.  xvi.  60.  to  the  end.  "  I 
44   will  eftablifh  unto  thee  an  eveilafling  covenant.     Then  thoa 
"  fhalt  remember  thy  ways,  and  be  afhamed.  And  I  willeflablifli 
•*   my   covenant  with   thee,  and  tliou  (halt  know  that  I  am  the 
*'  Lord:  that  ihou  may  ft   remember  and   be  confounded,  and 
"  never  open  thy  mouth  any  mprebecaufe  of  thy  iliame,  when 
"  I  am  pacified  toward  thee  for  ail  that  thou  hail    done,  faith 
"  the  Lord  God."     The  woman  that  we  read  of  in  the  viith 
chapter  of  Luke,   that  was  an  eminent   faint,   and  had  much  of 
that  true  love  which  cafts  out  fear,  by  Chrift's  own  teftimony, 
verf.  47.  (he  approached   Chrift  in  an  amiable  and  acceptable 
xnanner,  when  me  came  with  that  humble  modefly,  reverence 
and  fhame,  when  fhe  flood  at  his  feet,  weeping  behind  him,  as 
not  being  fit  to  appear  before  his  face,  and  warned  his  feet  with, 
her  tears. 

One  reafon  why  gracious  affeclions  are  attended  with  this 
tendeinefs  of  fpirit  which  has  been  fpoken  of,  is,  that  true  grace 
tends  to  promote  convictions  of  confcience.  Perfons  aie  wont 
to  have  convi&ions  of  confcience  before  they  have  any  grace : 

and 


OF    GRACIOUS  AFFECTIONS. 

and  if  afterwards  they  arc  truly  converted,  and  have  true  re 
pentance,  and  joy,  and  peace  in  believing;  this  has  a  'ondency 
to  put  an  end  to  terrors,  but  has  no  tendency  to  put  an  end  to 
convidicns  of /in,  but  to  increafe  tfiem.  li  does  not  Ih.piiy  a 
man's  corifciencc;  but  makes  it  more  fenftble,  more  eafily  and 
thoroughly  dilcerning  the  finfumefs  of  that  which  is  fin  hi  1,  and 
receiving  a  greater  conviction  of  the  heinous  and  dreadful  na- 
ti'.re  or  hn,  i'uiceptive  of  a  quicker  and  deeper  I'cnJe  oi  it,  ajnd 
more  convinced  of  his  own  finfulnefs,  and  wickednel's  of  his 
heart;  and  conlequently  it  has  a  tendency  to  make  him  n;cic 
jealous  of  his  heait.  Grace  tends  to  give  the  foul  a  further 
and  better  convichon  of  the  lame  things  concerning  {in,  thdt  it 
was  convinced  of  under  a  legal  work  of  the  ipnit  oi  God  ;  viz. 
its  great  contrariety  in  the  will  and  law,  and  honour  of  God, 
the  greainefs  of  God's  hatred  to  it,  arid  difpleafiue  agamft  it, 
and  the  dreadful  punifhment  it  expo'es  to  and  deferve  .  And 
not  only  fo,  but  it  convinces  the  foul  of  fomething  fun  her  con 
cerning  liri,  that  it  law  nothing  of,  while  only  under  legal  con- 
viti'.ons  ;  arid  that  is  the  infinitely  hateful  nature  oi  fin,  and  its 
dreadfulneis  upon  that  account.  And  this  makes  ihe  heart 
tender  with  refpeet  to  fin;  like  David's  heart,  that  frno'e  him, 
when  he  had  cut  off  Saul's  fkirt.  The  heart  of  a  true  penitent 
is  liked  burnt  child,  that  dreads  the  fire.  Whereas  on  ihe  con 
trary,  he  that  has  had  a  counterfeit  repen:ance,  and  falfe  coin- 
forts  and  joys,  is  like  iron  that  has  been  luddenly  he«u  and 
quenched;  ii  becomes  much  harder  than  before.  A  falfe  con- 
verfion  puts  an  end  to  convidions  of  confcience  ;  and  io  either 
takes  away,  or  much  dimiuiihes  that  conicientioufnefs,  which 
was  manileile'.i  under  a  work  of  the  law. 

Ail  gracious  affections  have  a  tendency  to  promote  this  Cbri- 
ilian  tendernefs  of  heart,  that  has  been  fpoken  ot :  riot  only  a 
godly  fjirow;  but  a  I  fo  a  gracious  joy:  Pfal.  ii.  11.  "Serve 
"  the  Lord  with  fear,  and  rejoice  with  trembling'.*  As  aifo  a 
gracious  ho.e;  Piai.  xxxiii.  18.  "Behold,  the  eye  oi  tie 
•*  Lord  is  upon  them  that  rear  him;  upon  them  that  hope  in 
"  his  mercy."  And  Pfa).  cxlvii.  11.  "The  Lo  d  -a!  c?ii  nle.i- 
<l  fere  in  liiem  that  fear  him,  in  thofe  that  hope  in  his  mercy/'' 
Yea,  the  m<;H  confident  and  allured  hope,  that  is  truly  . 
ous,  has  this  tende.  cy.  The  higlter  an  hoiv  !v:.v>f"s  ra?:ed,  the 
moie  there  is  of  this  Christian  tenJerriefs.  The  bainifhing  of 
a  iVivile  fear,  by  a  ho!y  aiT. ranee,  is  a;  <  rrierl  vi  h  a  prO};or- 
incieafe  of  a  reverential  iear.  Ti*c  diminilhiiigof  tli< 


396  THE     TENTH     SIGN  Part  III. 

fear  of  the  fruits  of  God's  difpleafure  in  future  .punimment,  is 
attended  with  a  proportionable  increafe  of  fear  of  his  difplea 
fure  itfelf ;  the  diminilhing  of  the  fe;>r  of  hell,  with  an  increafe 
of  the  fear  of  fin.  The  vaniihing  of  jealoufics  of  the  perfon's 
flate,  is  attended  with  a  proportionable  increafe  of  jcaloufy  of 
his  heart,  in  a  diilruft  of  its  ftrength,  wifdom,  liability,  faith- 
fulnefs,  &c.  The  lefs  apt  he  is  to  be  afraid  of  natural  evil, 
having  his  heart  fixed  tr lifting  in  God,  and  fo  not  afraid  of  evil 
tidings ;  the  more  apt  is  he  to  be  alarmed  with  the  appearance 
of  moral  evil,  or  the  evil  of  fin.  As  he  has  more  holy  bold- 
nefs,  fo  he  has  lefs  of  felf- confidence,  and  a  forward  aiiuxning 
boldnefs,  and  more  modefly.  As  he  is  more  fure  than  others 
of  deliverance  from  hell,  fo  he  has  more  of  a  fenfe  of  the  defert 
of  it.  He  is  lefs  apt  than  others  to  be  fhaken  in  faith;  but 
more  apt  than  others  to  be  moved  with  folemn  warnings,  and 
\vith  God's  frowns,  and  with  the  calamities  of  others.  He  has 
the  firmed  comfort,  but  the  fofteil  heart :  richer  than  others, 
but  pooreft  of  all  in  Spirit :  the  tallefl  and  ilronged  faint,  but 
the  leaft  and  tendereft  child  among  them. 

X.  Another  thing  wherein  thofe  affections  that  are  truly 
gracious  and  holy,  differ  from  thofe  that  are  falfe,  is  beautiful 
fymmttry  and  proportion. 

Not  that  thefymmetry  of  their  virtues,  and  gracious  affections 
of  the  faints,  in  this  life,  is  perfect  :  it  oftentimes  is  in  many 
things  defective,  through  the  imperfection  of  grace,  for  want 
of  proper  inflections,  through  errors  in  judgment,  or  fome 
particular  unhappinefs  of  natural  temper,  or  defects' in  educa 
tion,  and  many  other  difadvantages  that  might  be  mentioned. 
But  yet  there  is,  in  no  wife,  that  monfhous  difproportion  in 
gracious  affections,  and  the  various  parts  of  true  religion  in  *he 
faints,  that  is  very  commonly  to  be  obferved,  in  the  falfe  religi 
on,  and  counterfeit  graces  of  hypocrites. 

In  the  truly  holy  affections  of  the  faints  is  found  that  propor 
tion,  which  is  the  natural  confequence  of  the  univerfalky  of 
their  fanctification.  They  have  the  whole  image  of  Chriil  up 
on  them  :  they  have  put  off  the  old  man,  and  have  put  on  the 
ntw  man  entire  in  all  his  parts  and  members.  It  hath  plea/ed 
the  Father  that  in  Chrijl  all fulntfs  Jliould  dwell :  there  is  in 
him  every  grace  ;  he  is  Jidi  of  grace  and  truth:  and  they  that 
are  Chrift's,  do  of  his  fulnefs  receive,  ana  grace  for  grace ; 
f  John  i.  14,  16.)  i.  c.  there  is  every  grace  in  them,  which  is 

in 


OF    GRACIOUS   AFFECTIONS. 


397 


in  Chrift  :  grace  for  gt  ace ;  that  is,  grace  anf\verab!e  to  grace  : 
there  is  no  grace  in  Chrifi,  but  there  is  its  image  in  believers 
to  anfwer  it :  the  image  is  a  true  image :  and  there  is  loaie- 
thing  of  the  fame  beautiful  proportion  in  the  image,  which  is 
in  the  original ;  there  is  feature  for  feature,  and  member  for 
member.  There  is  fymmetry  and  beauty  in  God's  workman- 
iliip.  The  natural  body,  which  God  hath  made,  confifts  of 
many  members ;  and  all  are  in  a  beautiful  proportion  :  fo  it  is 
in  the  new  man,  confiding  of  various  graces  and  affections. 
The  body  of  one  that  was  born  a  perfect  child,  may  fail  of 
exaft  proportion  through  diilemper,  and  the  wcaknefs  and 
wounds  of  fome  of  its  members;  yet  the  difpropoition  is  in  no 
meafure  like  that  of  thofe  that  are  born  monfters. 

It  is  with  hypocrites,  as  it  was  with  Ephraim  of  old,  at  a 
time  when  God  greatly  complains  of  their  hypocrify  ;  Hof. 
vii.  "  Ephraira  is  a  cake  not  turned,"  half  roafled  and  half 
raw :  there  is  commonly  no  manner  of  uniformity  in  their  af 
fections. 

There  is  in  many  of  them  a  great  partiality,  with  regard  to 
the  feveral  kinds  of  religious  affe£lions;  great  affeclions  in 
fome  things,  and  no  manner  of  proportion  in  others.  An  ho 
ly  hope  and  holy  fear  go  togetherin  the  faints,  as  has  been  ob- 
ferved  from  Pfalm.  xxxiii.  18.  and  cxlvii.  11.  But  in  fome  of 
thefe  is  the  moft  confident  hope,  while  they  are  void  of  reve 
rence,  felf-jealoufy  and  caution,  and  to  a  great  degree  caft  off 
fear.  In  the  faints,  joy  and  holy  fear  go  together,  though  the 
joy  be  never  fo  great:  as  it  was  with  the  difciples,  in  that  joy 
ful  morning  of  Chrift's  refurreclion,  Matt,  xxviii.  8.  "And 
"  they  departed  quickly  from  the  fepulchre,  with  fear  and  GREAT 
"  joy.*"  But  many  of  thefe  rejoice  without  trembling:  their 
joy  is  of  that  fort,  that  is  truly  opposite  to  godly  fear. 

But  particularly,  one  great  difference  between  faints  and 
hypocrites  is  this,  that  the  joy  and  comfort  of  the  former  is  at 
tended  with  godly  forrow  and  mourning  for  fin.  They  have 
not  only  forrow  to  prepare  them  for  their  firft  comfort,  but  af 
ter  they  are  comforted,  and  their  joy  eflablifr.ed.  As  it  is  fore 
told  of  the  church  of  God,  that  they  mould  mourn  and  loath 

themfelvcs 

*  "  Renewed  care  and  diligence  follows  the  feelings  of  the  Spirk. 
Now  is  the  foul  at  the  foot  of  Chiiil,  as  Mary  was  at  the  fepulchre, 
with  fear  and  great  joy.  He  that  travels  the  road  with  a  rich  treafure 
about  him,  is  afraid  of  a  thief  in  every  bufn."  /lav*/'*  Sacramento! 
Meditations,  M 


398  THE    TSNTH    SIGN  Part  III. 

themfelves  for  their  fins,  after  they  were  returned  from  the  cap 
tivity,  and  weie  feitled  in  the  land  of  Canaan,  the  land  of  reit, 
and  ihe  land  that  flows  wiih  milk  and  honey,  Kzek.  xx.  42,  43. 
«*  And  ye  (hall  know  that  lam  the  Lord,  when  I  (hall  bring 
**.  you  into  the  land  of  L'Vdel,  into  the  country  for  the  which  I 
•«  lifted  up  mine  hand  to  give  it  to  your  fathers.  And  theie 
"  ihaii  ye  remember  \our  ways,  and  ail  your  doings,  wherein 
*'  ye  hdve  been  denied,  and  \e  ihaii  loath  \  ourfelves  in  your 
•'  o\vn  ti^iit,  for  all  jour  evils  that  ye  have  committed ."  As 
alio  in  Ezei;.  xvi.  01,  62,  63.  A  true  faint  is  like  a  liitie  child 
in  tii'ii*  reflect;  he  never  had  any  godly  forrow  hefoie  he  was 
born  a^din  ;  bat  fmce  has  it  of.eri  in  exerciie  :  as  a  litile  child, 
before  tt  is  born,  and  while  it  remains  in  darkncl's,  never  cries; 
bat  as  foon  as  ever  it  fees  the  hght,  it  begins  to  cry ;  and 
thenceforward  is  often  crving;  Although  Chiift  hath  home 
our  griefs,  arid  carried  our  furrows,  fo  that  we  aie  ireed  from 
the  forrow  of  purnjlwicnt,  and  may  now  tweeily  feed  upon  the 
comforts  Ciirut  n  .th  purchafed  for  us ;  yet  thai  hinders  not 
but  thrit  our  feeding  on  thefc  comfuits  fhould  be  attended  with 
the  for  row  of  repentance.  As  of  old,  the  children  of  Ifrael 
"were  commanded,  ever  more  to  feed  upon  ilic  pafchal  lamb, 
with  bitter  herbs.*  True  faints  aie  fpokeu  of  in  icriptute,  not 

only 

* tc  If  repentance  accompanies  f^ith,  it  is  no  prefumption  to  believe. 
Many  know  the  lin,  and  hence  believe  in  Ch/ift,  trufl  in  Clirift,  and 
there  is  an  end  of  their  faith.  But  what  coiifeil:on  and  forrow  for  fin  ? 
what  more  love  to  Chrilt  fo  lows  this  faith :  Truly  none.  Nay, 
their  faith  is  the  caufe  why  they  have  none.  For  they  think,  if 
if  I  trutt  in  Chriit  to  f.-rgive  me,  he  will  do  it:  and  there  is  an 
end  of  the  bafinefs.  Verily  this  hedge-faith,  this  bramble- faith, 
that  catches  hold  on  Chriil,  and  pricks  and  fciatches  Chrift,  by  more 
ampcnitency,  more  contempt  of  hiin,  is  mere  prefumption;  which 


3'0iir  faith  quiets  you.  But  if  fa;th  be  accompanied  with  repentance, 
mourning  for  fin,  more  efteem  of  God's  grace  in  Chriil  ;  fo  that  no 
thing  breaks  thy  heart  more  than  the  thoughts  of  Chrift's  unchar go- 
able  love  to  or>f.;  fo  vile,  and  this  love  ma!;c">  thce  love  much,  and 
love  him  ths  more  ;  as  thy  fin  increafeth,  fo  thoa  defireft  thy  love's 
incrcafe;  ?nd  now  the  ftream  of  thy  thoughts  run,  how •  thou  mayft 
Jive  to  hi,n  that  died  for  thee  :  this  was  Mary 's  faith ,  who  fat  at  Chri ;'-.  '& 
feet  w^epin(;j,  wafhing  them  with  her  tears,  and  loving  much,  bc-- 
fznit  r/.-uch  was  forgiven."  Sfcfard's  Sound  Believe r,  p.  12^,  129. 


OF  GRACIOUS  AFFECTIONS.    399 

only  as  thofe  trnt  have  mourned  for  fin,  but  as  thofe  do  mourn 
whofe  manner  it  is  (till  to  mourn  ;  Matt.  v.  4.  "  Bielied  aio 
"  they  that  mourn  :  for  they  lhail  be  comforted." 

Not  only  is  there  olten  in  hypociitcs,  an  eiieniial  deficiency, 
as  to  the  vaiious  kinds  of  religious  affections  ;  butalfo  aftraiu-e 
partiality  and  difpropoition,  in  the  fume  affect  ions,  wiih  regard 
to  diffeient  objects. 

Thus  as  to  the  affeciion  of  hue,    fc:ne  make  high  pretences, 
and  a  great  Ihew  of  love    to   God    and  Chriif,  and   it   may  be 
have  been  gieatly  affected  wi.h  what  they  h«vc heard  or  thought 
concernin^.  them  ;   but  they  have  riot  a  fpiiii  of  love  and  bene 
volence  towards  men,  but  are  difpofed    to    contention,    envy, 
revenge,  and  evil-fpeakirig  ;  and  will,  it  may  be,   fuller  an  old 
grudge  to  reft  in  their  boioms  towards  a  neighbour,  for  fevtii 
years  together,  if  not  twice  feven  years  ;  living  in  real  ill-wiil 
and  bitternefs  of  fpiri;    towards  him  :  and    it  may  be  in  their 
dealings  with  their  neighbours,  are  not  very  ilrictand  confcien- 
tious  in  obferving  the  rule  of  doing   to  olhf.rs,    as    they  would 
that  they  fhould do  to  them  :   i  John  iv.  20.  "   If  a  man  lay,  I 
"  love  God,  and  hateth  his  brother,  lie  is    a  liar  :  for  he  that 
"   loveth  not  his  brother  whom  he  hath  feen,  how  can  he  love 
•*  God  whom  he  hath  not  feen  ?  '  And  on  the  other  hand,  there 
are  others,  that  appear  as  if  they  had  a  great  deal  of  benevolence 
lo  men,  are  very  good-natured  and  generous  in  their  way  ;  but 
have  no  love  to  God.  And 

"  You  frail  know  godly  for  row  (fays  Dr.  Prefton,in  his  dlfcourfe 
en  Paul's  conversion)  by  the  continuance  of  it;  it  is  conftant  :  but 
worldly  forrow  is  but  apaffion  of  the  mind  ;  it  changes,  it  hfis  no^. 
Though  for  thsprefent  it  may  be  violent  and  ftroi?g,  and  work  mi:ch 
outwardly  ;  yet  it  conies  but  by  tits,  and  continues  not  :  like  a  I;;nd- 
fiood,  which  violently,  for  the  prefent,  overflows  the  banks ;  bat  it 
will  away  again  ;  it  is  not  always  thus.  But  godly  forrow  is  like  a 
fpring,  that  ftill  keeps  his  running  both  winter  and  fummer,  wet  and 
dry,  in  heat  and  cold,  early  and  late.  So  this  godly  forrow  is  the 
fame  in  a  regenerate  man  ilill ;  take  him  when  you  will,  he  is  full 
forro wing  for  fin.  This  godly  forrow  (lands  like  the  centre  cfthc 
earth,  which  removes  not,  but  ftill  remains." 

*'  I  am  perfuaded,  many  a  man's  heart  is  kept  from  breaking  and 
mourning,  becaufcof  this.  He  faith  (it  maybe)  that  he  is  a  vilefm- 
ner ;  but  I  traft  in  Chrift,  &c.  If  they  do  go  to  Chriil  to  deftroy  their 
iin,  this  makes  them  more  fccure  in  their  fin.  For  (fay  they)  I  can 
not  help  it,  and  Chrift  muft  do  all.  \Vhcreas  faith  makes  the  foul 
mourn  after  the  Lord  the  more/'  Skepard's  Parnb'etftJ--:  f?tr  7?.-  ' .  , 
Part  II.  p.  1 68. 


4oo          THE      TENTH     SIGN  Part  III. 

And  as  to  the  love  to  men,  there  are  fome  that  have  flowing  af- 
feftions  to  forne  ;  but  their  love  is  far  from  being  of  fo  exten- 
five  and  universal  a  nature,  as  a  truly  Chriflian  love  is.  They 
are  full  of  dear  affe&ions  to  fome,  and  full  of  bkternefs  towards 
others.  They  are  knit  to  their  own  party,  them  that  approve  of 
them,  love  them  and  admire  them ;  but  are  fierce  againft  thofe 
that  oppofe  and  diilike  them.  Matth.  v.  45,  46.  "  Be  like 
"  your  Father  which  is  in  heaven  ;  for  he  maketh  his  fun 
"  to  rife  on  the  evil  and  on  the  good. — For  if  ye  love  them 
"  which  love  you,  what  reward  have  ye  ?  do  not  even  the 
"  publicans  the  fame  ?"  Some  fhew  a  great  affeftion  to  their 
neighbours,  and  pretend  to  be  ravifhed  with  the  company  of 
the  children  of  God  abroad  ;  and  at  the  fame  time  are  uncom 
fortable  and  churliih  towards  their  wives  and  other  near  rela 
tions  at  home,  and  are  very  negligent  of  relative  duties.  And 
as  to  the  great  love  to  finners  and  oppofers  of  religion,  and  thegreat 
concern  for  their  fouls,  that  there  isanappearanceof  in  forae,even 
to  extreme  diftrefs  and  agony,  fingling  out  a  particular  perfon, 
from  among  a  multitude,  for  its  object,  there  being  at  the  fame 
time  no  general  compaffion  to  Tinners,  that  are  in  equally  mifera- 
blecircumflances,  but  what  isinamonrlrous  difproportion  ;  this 
fcsms  not  to  be  of  the  nature  of  a  gracious  afFcBion.  Not  that 
I  fuppofe  it  to  be  at  all  ftrange,  that  pity  to  the  perifhing  fouls 
of  finners  Ihould  be  to  a  degree  of  agony,  if  other  things  are  an- 
fv/erabie  ;  or  that  a  truly  gracious  compailion  to  fouls  fhould  be 
cxercifed  much  more  to  fome  perfons  than  others  that  are  equal 
ly  raiferable,  efpecially  on  fo$ie  particular  occafions  :  there  may 
many  things  happen  to  fix  the  mind,  and  affect  the  heart,  with 
refpe&to  a  particular  perfon,  atfuch  a  juncture  ;  and  without 
doubt  fome  faints  have  been  in  great  diftrefs  for  the  fouls  cf 
particular  perfons,  fo  as  to  be  as  it  were  in  travail  for  them: 
but  when  perfons  appear,  at  particular  times,  in  wracking 
agonies  for  the  foul  of  fome  fingle  perfon,  far  beyond  what  has 
been  ufually  heard  or  read  of  in  eminent  faints,  but  appear  to 
be  perfons  that  have  a  fpirit  of  meek  and  fervent  love,  charity, 
and  compailion  to  mankind  in  general,  in  a  far  lefs  degree  than 
they ;  I  fay,  fuch  agonies  are  'greatly  to  be  fufpe&ed,  for  rea- 
fons  already  given  ;  viz.  that  the  Spirit  of  God  is  wont  to  give 
graces  and  gracious  affections  in  a  beautiful  fymmetry  and  pro 
portion. 

And  as  there  is  a  monftrous  difproportion  in  the  love  of  fome, 
in  its  exercifes  towards  different  perfons,  fo  there  is  in  their 
feeming  exercifes  of  love  towards  the  fame  perfons.  Some 

men 


OF   GRACIOUS   AFFECTIONS 


401 


men  fhew  a  love  to  others  as  to  their  outward  man,  they  are  li 
beral  of  their  worldly  fubftance,  and  often  give  to  the  poor ; 
but  have  no  love  to,  or  concern  for  the  fouls  of  men.  Others 
pretend  a  great  love  to  mens  fouls,  that  are  not  compaffionate 
and  charitable  towards  their  bodies.  The  making  a  great  fhew 
of  love,  pity,  and  diftrefs  for  fouls,  colts  them  nothing  ;  but 
in  order  to  fhew  mercy  to  rnens  bodies,  they  muft  part  with 
money  out  of  their  pockets.  But  a  true  Chriftian  love  to  our 
brethren,  extends  both  to  their  fouls  and  bodies  ;  and  herein 
is  like  the  love  and  compailion  of  Jefus  Chrift.  He  fhewed 
mercy  to  mens  fouls,  by  labouring  for  them  in  preaching  the 
gofpel  to  them  ;  and  fhewed  mercy  to  their  bodies,  in  going 
abom  doing  good,  healing  all  manner  of  ficknefs  and  difeafes 
among  the  people.  We  have  a  remarkable  inftance  of  Chrift's 
having  compailion  at  once  both  to  mens  fouls  and  bodies,  and 
(hewing  companion  by  feeding  both,  in  Mark  vi.  34,  &c.  "  And 
"  Jefus,  when  he  came  out,  faw  much  people,  and  was  moved 
"  with  companion  toward  them,  becaufe  they  were  as  fheep  not 
"  having  a  fhepherd  :  and  he  began  to  teach  them  many  things." 
Here  was  his  companion  to  their  fouls.  And  in  the  fequel, 
we  have  an  account  of  his  compailion  to  their  bodies,  becaufe 
they  had  been  .a  long  while  having  nothing  to  eat :  he  fed  five 
thoufand  of  them  with  five  loaves  and  two  fifties.  And  if  th.3 
companion  of  profelling  Chriftians  towards  others  does  not 
work  in  the  fame  ways,  it  is  a  fign  that  it  is  no  true  Chriftian 
companion. 

And  furthermore,  it  is  a  fign  that  affections  are  not  of  the 
right  fort,  if  perfons  feem  to  be  much  affected  with  the  bad  qua 
lities  of  their  fellow-Chriftians,  as  the  coldnefs  and  lifeleilhefs 
of  other  faints,  but  are  in  no  proportion  affected  with  their  own 
defects  and  corruptions.  A  true  Chriftian  may  be  affected 
with  the  coldnefs  and  unfavourinefs  of  other  faints,  and  may 
mourn  much  over  it :  but  at  the  fame  time,  he  is  not  fo  apt  to 
be  affected  with  the  badnefs  of  any  body's  heart,  as  his  own ; 
this  is  mo  ft  in  his  view  ;  this  he  is  moil  quick-fighted  to  dif- 
cern  ;  this  he  fees  moft  of  the  aggravations  of,  and  is  molt 
ready  to  cry  out  of.  And  a  Idler  degree  of  virtue  will  bring 
him  to  pity  himfelf,  and  be  concerned  at  his  own  calamities, 
than  rightly  to  be  affected  with  others  calamities.  And  if  men 
have  not  attained  to  the  Icfs,  we  may  determine  they  never  at 
tained  to  the  greater. 

And  here  by  the  way,  I  would  obferve,  that  it  may  be  laid 
down  as  a  general  rule',  That  if  perfons  pretend  that  they  come 

Kce  to 


THE     TENTH    SIGN  Part  III. 

to  high  attainments  in  religion,  but  have  never  yet  arrived  to 
the  letter  attainments,  it  is  a  fign  of  a  vain  pretence.  As  if  per- 
fons  pretend,  that  they  have  got  beyond  mere  moralityt\o  live 
a  Spiritual  and  divine  life  ;  but  really  have  not  come  to  be  fo 
much  as  moral  perfons :  or  pretend  to  be  greatly  affecled  with 
the  wickednefs  of  their  hearts,  and  are  not  affected  with  the 
palpable  violations  ot  God's  commands  in  their  practice,  which 
is  a  lefTer  attainment.  :  or  if  they  pretend  to  be  brought  to  be 
"  even  willing  to  be  damned  for  the  glory  of  God,  but  have  no 
forwardnefs  to  fuffer  a  little  in  their  ellates  and  names,  and 
worldly  convenience,  for  the  fake  of  their  duty  :  or  pretend 
that  they  are  not  afraid  to  venture  their  fouls  upon  Chrift,  and 
commit  their  all  to  God,  trufting  to  his  bare  word,  and  the 
faithfulness  of  his  promifes,  for  their  eternal  welfare  ;  but  at 
the  fame  time,  have  not  confidence  enough  in  God,  to  dare  to 
truil  him  with  a  little  of  their  eftates,  bcftowed  to  pions  and 
charitable  ufes  :  I  fay,  when  it  is  thus  with  perfons,  their  pre 
tences  are  manifeftly  vain.  He  that  is  in  a  journey,  and  ima 
gines  he  has  got  far  beyond  fuch  a  plr.ce  in  his  road,  and  never 
yet  came  to  it,  rnuil  be  miflaken  ;  and  he  is  not  yet  arrived  to 
the  top  of  the  hill,  that  never  yet  got  half-way  thither.  But 
this  by  the  way. 

The  fame  that  has  been  obferved  of  the  afieclion  of  love,  is 
alfo  to  be  obferved  of  other  religious  affections.  Thofe  that- 
are  true,  extend  in  fome  proportion,  to  the  various  things  that 
are  their  due  and'  proper  objects  :  but  when  they  are  falfe,  they 
are  commonly  flrangely  difproportionate.  So  it  is  with  reli 
gious  de.firzs  and  longings  :  thefe  in  the  taints,  are  to  thofe 
things  that  are  fpiritual  and  excellent  in  general,  and  that  in 
fome  proportion  to  their  excellency,  importance  or  neceffity,  or 
their  near  concern  in  them  :  but  in  falfe  longings  it  is  often 
far  otherwife.  They  will  flrangely  run,  wish  an  impatient  ve 
hemence,  after  fomething  of  lefs  importance,  when  other  things 
of  greater  importance  are  neglected.  Thus  for  inftance,  fome 
perfons,  from  time  to  time,  are  attended  with  a  vehement  in 
clination,  and  unaccountably  violent  prefTure,  to  declare  to 
others  what  they  experience,  and  to  exhort  others ;  when  there 
is  at  the  fame  time,  no  inclination,  in  any  meafure  equal  to  it, 
to  other  things,  that  true  Christianity  has  as  great,  yea,  a  grea 
ter  tendency  to ;  as  the  pouring  out  the  foul  before  God  in  fe- 
cret  earneft  prayer  and  praife  to  him,  and  more  conformity  to 
bim,  and  living  more,  to  his  glory,  &c.  We  read  in  fcriptuic 

of 


OF    GRACIOUS    AFFECTIONS.        403 

of  growings  that  cannot  be  uttered,  and  foul-brtakings  for  the 
lodging  it  hath>  and  longings,  thirjlings  and  pantingst  much 
more  frequently  to  iheie  Jatter  things,  than  the  former. 

And  io  as  to  hatred  and  zeal ;  when  thefe  are  from  right 
principles,  they  are  agairiit  fin  in  general,  in  fome  proportion 
to  the  degree  of"  finfulnefs ;  Pfal.  cxix.  IQJ.  "  I  hate  every 
'*  faife  way."  So  verf.  12*$.  But  a  faife  hatred  and  zeal  again/I 
fin,  is  againft  fome  particular  fin  only.  Thus  fome  feem  to  be 
very  zealous  againfi  profanenefs,  and  pride  in  apparel,  who 
themfelves  are  notorious  for  covetoufnefs,  clpfenefs/and  it  may 
be  backbiting,  envy  towards  fuperiors,  turbulency  of  fpirit  to 
wards  rulers,  and  rooted  iil-wiil  to  them  that  have  injured  them.  • 
Falfe  zeal  is  againfl  the  fins  of  others,  while  men  have  no  zeal 
againft  their  own  fins.  But  he  that  has  true  zeal,  exercifes  it 
chiefly  againft  his  own  fins  ;  though  he  (hews  alfo  a  proper  zeal 
againft  prevailing  and  dangerous  iniquity  in  others.  And 
fome  pretend  to  have  a  great  abhorrence  of  their  own  (ins  of 
heart,  and  cry  out  much  of  their  inward  corruption  ;  and  yet 
make  light  of  fins  in  practice,  and  feem  to  commit  them  with 
out  much  reftraint  or  remorfe  ;  though  thefe  imply  fin,  both  in 
heart  and  life. 

As  there  is  a  much  greater  difproportion  in  the  exercifes  of 
falfe  affections,  than  of  true,  as  to  different  objefts ;  fo  there 
is  alfo,  as  to  different  times.  For  although  true  Chriflians  are 
not  always  alike;  yea,  there  is  very  great  difference,  at  differ 
ent  times,  and  the  beft  have  reafori  to  be  greatly  afliamed  of 
their  unfteadincfs  ;  yet  there  is  in  no  wife  that  indability  and 
inconllancy  in  the  hearts  of  thofe  who  are  true  virgins,  that 
follow  the  Lamb  whithtr foevtr  he.  rceth,  which  is  in  falfe-hearted 
profeffors.  The  righteous  man  is  truly  faid  to  be  one  whofe 
heart  is  fixed,  trujiing  in  God,  (Pfal.  cxii.  7.)  and  to  have  his 
heart  eflabliJJied  with  grace,  fHeb.  xiii.  9.)  and  to  hold  on  his 
way  \  Job  xvii.  9.  "  The  righteous  fhall  hold  on  his  way,  and 
"  he  that  harh  clean  hands  (hall  wax  ftrongerand  flronger."  It 
is  fpoken  of  as  a  note  of  the  hypocrify  of  the  Jewifli  church, 
that  they  wtre  as  a  fwift  dromedary,  tr aver/ing  her  ways. 

If  therefore  perfons  are  religious  only  by  fits  and  fiarts;  if 
they  now  and  then  feem  to  be  raifed  up  to  the  clouds  in  their 
affections,  and  then  fuddenly  fall  down  again,  lofe  all,  and 
become  quite  carelefs  and  carnal,  and  this  is  their  manner  oi 
carrying  on  religion  ;  if  they  appear  greatly  moved,  and  migh 
tily  engaged  in  religion,  only  in  extraordinary  feafons,  in  the 

time 


THE     TENTH     SIGN          Part  III. 

time  of  a  remarkable  out-pouring  of  the  Spirit,  or  other  un 
common  difpenfation  of  providence,  or  upon  the  real  or  fuppo- 
fed  receipt  of  fome  great  mercy,  when  they  have  received  ionic 
extraordinary  temporal  mercy,  or  fuppofe  that  they  are  newly 
converted,  or  have  lately  had  what  they  call  a  great  difcoveiy  ; 
but  quickly  return  to  fuch  a  frame,  that  their  hearts  are  chieiiy 
upon  other  things,  and  the  prevailing  bent  of  their  hearts  and 
flream  of  their  affeclions  is  ordinarily  towards  the  things  of 
this  world  ;  when  they  are  like  the  children  of  Ifrael  in  the  wil- 
dernefs,  who  had  their  affeclions  highly  raifed  by  what  God 
,  had  done  for  them  at  the  Red  fea,  and  fang  his  praife,  and 
foon  fell  a  lulling  after  the  flefh-pots  of  Egypt ;  but  then  again 
when  they  came  to  mount  Sinai,  and  faw  the  great  maniiefta- 
tions  God  made  of  himfelf  there,  feemed  to  be  greatly  en 
gaged  again,  and  mightily  forward  to  enter  into  covenant 
with  God,  faying,  All  that  the  Lord  hathjpoken  will  we  do,  and 
be  obedient,  but  then  quickly  made  them  a  golden  calf:  I  fay, 
\vhen  it  is  thus  with  perfons,  it  is  a  fign  of  the  unfounclnefs 
of  afTc&ions.t  They  arc  like  the  waters  in  the  time  of  a 

ihower 


•f  Dr.  Owen  (on  the  Spirit,  Book  III.  Chap.  ii.  §  18.)  fpeaking 
of  a  common  work  of  the  Spirit,  fays,  "  This  work  operates  greatly 
on  the  affections  :  we  have  given  inftances,  in  fear,  forrow,  joy,  and 
delight,  about  fpiritual  things,  that  are  ftirred  up  and  afted  thereby  : 
but  yet  it  comes  fhort  in  two  things,  of  a  thorough  work  upon  the 
affeclions  themfelves.  For,  \fi,  It  doth  not  fa  them.  And,  ^dl^y  It 
doth  not/// them,  i.  It  is  required  that  our  affeclions  be  fixed  on 
heavenly  and  fpiritual  things  :  and  true  grace  will  effecl  it  ;  Col.  iii, 
1,2.  "  If  ye  be  rifen  with  Chriir,  ieek  thofe  things  which  are  above, 
*'  where  Chrift  fitteth  on  the  right  hand  of  God.  Set  your  affecli- 
"  ons  on  things  above."  The  joys,  the  fears,  the  hopes,  the  for- 
rows  with  reference  unto  fpiritual  and  eternal  things,  which  the  work 
before  mentioned  doth  produce,  are  evanid,  uneertain,  unftable,  not 
only  as  to  the  degrees,  but  as  to  the  very  being  of  them.  Sometimes 
they  are  as  a  river  ready  to  overflow  its  banks,  men  cannot  but  be 
pouring  them  out  on  all  occafions ;  and  fometimes  as  waters  that  fail, 
no  drop  comes  from  them.  Sometimes  they  are  hot,  and  fometimes 
cold  ;  fometimes  up,  and  fometimes  down  ;  fometimes  all  heaven, 
and  fometimes  all  world ;  without  equality,  without  {lability.  But 
true  grace  fixeth  the  affeclions  on  fpiritaal  things.  As  to  the  degrees 
of  their  exercife,  there  may  be,  and  is  in  them  a  great  variety,  ac 
cording  as  they  may  be  excited,  aided,  aflifted  by  grace  and  the 
weans  of  it  j  or  obftmcled  and  impeded,  by  th«  interpolation  of 

temptations 


OF   GRACIOUS  AFFECT  IONS. 

Shower  of  rain,  which  during  the  fliower,  and  a  little  after,  run 
like  a  brook,  and  flow  abundantly  ;  but  arc  prefently  quite 
dry  :  and  when  another  fliower  comes,  then  they  will  flow  again. 
Whereas  a  true  faint  is  like  a  ftreain  from  a  living  fpring  ; 
which  though  it  may  be  greatly  incieafed  by  a  fliower  of  rain, 
and  diniinifhed  in  time  of  drought,  yet  ccnflantly  runs  :  (John 
iv.  14.  "  The  water  that  I  fhall  give  him.  fhall  be  in  him  a 
"  well  of  water  fpiingingup,"  £c.}  or  like  a  tree  planted  by 
fuch  a  flream,  that  has  a  conftant  iupply  at  the  root,  and  is  al 
ways  green,  even  in  time  of  the  greateft  drought  ;  Jer.  xvii. 
7,  8.  **  BlelTed  is  the  man  that  tiufleth  in  the  Lord,  and  whofe 
"  hope  the  Lord  is.  For  he  fhall  be  as  a  tree  planted  by  the 
"  waters,  and  that  fpreadeth  out  her  roots  by  the  river,  and 
"  fhall  not  fee  when  heat  cometh,  but  her  leaf  {hall  be  green, 
"  and  fhall  not  be  careful  in  the  year  of  drought,  neither  fhall 
"  ceafe  from  yielding  fruit."  Many  hypocrites  are  like  comets, 
that  appear  for  a  while  with  a  mighty  blaze ;  but  are  very  un- 
fteady  and  irregular  in  their  motion,  (and  are  therefore  called 
wandering  flars,  Jade  13.)  and  their  blaze  foon  difappears, 
and  they  appear  but  once  in  a  great  while.  But  the  true  faints 
are  like  the  fixed  flars,  which,  though  they  rife  and  fet,  and 
are  often  clouded,  yet  are  fledfaft  in  their  orb,  and  may  truly 
fee  faid  to  fhine  with  a  conflant  light.  Hypocritical  affections 

are 

temptations  and  divcrilons.  But  the  conftant  bent  and  inclination  of 
renewed  affections,  is  unto  fpiritual  things  ;  as  the  fcripture  every 
where  teftiileth,  and  as  experience  doth  confirm." 

"  There  is  (fays  Dr.  Prefton)  a  certain  love,  by  fits,  which  God 
accepts  not ;  when  men  come  and  offer  to  God  great  promifes,  like 
the  waves  of  the  fca,  as  big  as  mountains  :  Oh,  they  think,  they 
will  do  much  for  God!  But  their  minds  change  ;  and  they  become 
as  thofe  high  waves,  which  at  laft  fall  level  with  the  other  waters. 
If  a  man  mould  proffer  thee  great  kindneffes,  and  thou  ftiouldft  after 
wards  come  to  him  to  make  ufe  of  him,  and  he  fhould  lookftrange- 
ly  upon  thee,  as  if  he  were  never  acquainted  with  thee  ;  how  wouldft 
thou  efteem  of  fuch  love  ?  If  we  are  now  on,  now  off,  in  our  love, 
God  will  not  efteem  of  fuch  love."  Difcourfe  oa  the  divine  love  of 
Ckrift. 

Mr.  Flavel,  fpeaking  of  thefe  changeable  pro&ffors,  fays,  "  Thefe 
profeffors  have  more  of  the  moon  than  of  the  fun  ;  little  light,  lefs 
heat,  and  many  changes.  They  deceive  many,  yea,  they  deceive 
themfelves,  but  cannot  deceive  God.  They  want  that  ballait  and 
eftablimmcnt  in  themfelves,  that  would  have  kept  them  tight  and 
Twchflcne  of  Sincerity,  chap,  ii,  §  2, 


406  THE     TENTH     SIGN  Part  III. 

are  like  a  violent  motion  ;  like  that  of  the  air  that  is  moved 
with"  winds,  (Jude  12.)  But  gracious  affections  are  more  a 
natural  motion  ;  like  the  ilre.im  of  a  river,  which  though  it 
has  many  turns  hither  and  thither,  and  may  meet  with  obila- 
cles,  and  run  more  freely  and  fwiftly  in  fome  places  than 
others  ;  yet  in  the  genera!,  with  a  Ready  and  cunfhnt  courfe, 
tends  the  fame  way,  until  it  gets  to  the  ocean. 

And  as  there  is  a  ft  range  uneven  fiefs  and  difproportion  in 
falfe  affections,  at  different  tones ;  fo  there  often  is  in  differ 
ent  places.  Some  are  greatly  affeBed  from  time  to  time, 
when  in  company  ;  but  have  nothing  that  bears  any  manner  of 
proportion  to  it,  in  fecret,  in  clofe  meditation,  fecret  prayer, 
and  converfmg  with  God,  when  alone,  and  feparated  from  all 
the  world.*  A  true  Chriilian  doub'lefs  delights  in  religious 
fellowship,  and  Chriftian  converfation,  and  finds  much  to  af- 
fe&  his  heart  in  it  ;  but  he  alfo  delights  at  times  to  retire  from 
all  mankind,  to  converfe  with  God  in  folitary  places.  And 
this  alia  has  its  peculiar  advantages  for  fixing  his  heart,  and 
engaging  its  affeclions.  True  religion  difpofes  perfons  to  be 
much  alone,  in  folitary 'places,  for  holy  meditation  and  prayer. 
So  it  wrought  in  Ifaac,  Gen.  xxiv.  63.  Arid  which  is  much 
more,  fo  it  wrought  in  Jefus  Chi  ift.  How  often  do  we  read 
of  his  retiring  into  mountains  and  folitary  places,  for  holy  con 
verfe  with  his  Father  ?  It  is  difficult  to  conceal  great  affections, 

but 

*  (e  The  Lord  is  negledled  fecretly,  yet  honoured  openly  ;  becatife 
there  is  no  wind  in  their  chambers  to  blow  their  fails ;  and  therefore 
there  they  (land  ftill.  Hence  many  men  keep  their  prqfeffion,  when 
tlrey  lofe  their  affection.  They  have  by  the  one  a  name  to  live,  (and 
tlat  is  enough)  though  thtir  heart*  be  dead.  And  hence  fo  long  as 
you  love  and  commend  them,  fo  long  they  love  you  ;  but  if  not, 
they  will  forfake  you.  They  were  warm  only  by  another's  fire,  and 
hence  having  no  principle  of  life  within,  foon  grow  dead.  This  is 
the  water  that  turns  a  Pharifee's  mill."  Shepard's  Parable,  Part  I. 
.p.  1 80. 

"  The  hypocrite  (fays  Mr.  Flavel)  is  not  for  the  clofet,  but  the 
fynagogue,  Matth.  vi.^,  6.  It  is  not  his  meat  and  drink  to  retire 
from  the  clamour  of  the  world,  to  enjoy  God  in  fecret."  Teucbfton* 
tf  Sincerity,  Chap.  vii.  $  2. 

Dr.  Ames,  in  his  Cafes  of  conference,  Lib.  III.  Chap.  v.  fpeaks 
of  it  as  a  thing  by  which  fmcerity  may  be  known,  "  1  hat  perfons 
be  obedient  in  the  abfence,  as  well  as  in  the  prefence  of  lookers  on  ; 
in  fecret,  as  well,  yea  more  than  ip  public ;"  alledging  Phil.  ii.  12. 
and  Matth.  vi.  6. 


OF    GRACIOUS   AFFECTIONS. 

but  yet  gracious  affections  are  of  a  much  more  filent  and  fecret 
nature,  than  thofe  that  are  counterfeit.     So  it  is  with  the  graci 
ous  forrow  of  the  faints.     So  it  is  with  their  forrow  for  their 
own  fias.t     Thus  the  future  gracious  mourning  of  true  peni 
tents,  at  the  beginning  of  the  latter-day  £lory,  is  repreiented  as 
being  fo  fecret,  as  to  be  hidden  from  the  companions  of  their 
bofom  ;  Zech.  xii.  12,  13,14.     "And  the  land  iliall  mourn, 
"  every  family  apart,  the  family  of  the  houfe  of  David  apart,  and 
"  their  wives  apart  :   the  family  of  the  houfe  of  Nathan  apart, 
"  and  their  wives  apart :  the  family  of  the  houfe  of  Levi  apart, 
"  and  their  wives  apart  :  the  family  of  Shimei  apart,  and  their 
"  wives  apart  :   all  the  families  that  remain,  every  family  apart, 
*'  and  their  wives  apart."    So  it  is  with  their  forrow  for  the  fins 
of  others.     The  faints  pains  and  travailing  for  the  fouls  of  fur 
riers  is  chiefly  in  fecret  places  ;  Jer.  xiii.  17.   "  If  ye  will  not 
"   hear  it,  my  foul  (hall  weep  in  fecret  places  for  your  pride,  and 
"  mine  eye  mail  weep  fore,  and  run  down  with  tears,  becaufb 
"  the  Lord's  flock  is  carried  away  captive/'  So  it  is  with  graci 
ous  joys  :  they  are  hidden  manna,  inthisrefpect,  as  well  as  others, 
Rev.  ii.  17.    The  Pfahnift  feems  to  fpeak  of  his  fweetefl  com 
forts,  as  thofe  that  were  to  be  had  in   fecret  ;  Pfal.  Ixiii.  5,  6. 
"  My  foul  mail  be  faiisfied  as  with   marrow  and   fatnefs  ;  and 
"  ray  mouth  mall  praife  thee  with  joyful  lips:  when  I  rernem- 
"  ber  thee  upon  my  bed^  and  meditate  on  thee  in  the  ni^ht- 
"  watches."  Chrift  calls  forth  his  fpoufe,  away  from  the  world, 
into  retired  places,  that  he  may  give  her  his  f  \veeteft  love  ; 
Cant.  vii.   n,  12.    "  Come,  my  beloved,  let   us  go  forth  into 
"  the  field  ;  let  us  lodge  in  the  villages : — there  will  I  give  thee 
"  my  loves."  The  moft  eminent  divine  favours  that  the  faints 
obtained,  that  we  read  of  in  fcripture,  were  in  their  retirement. 
The  principal  manifeftations  that  God  made  of  himi'df,  and  his 
covenant-mercy  to  Abraham,  were  when   he  was  alone,    apart 
from  his  numerous  family  ;  as  any  one  will  judge  that  carefully 
reads  his  hiftory.     Ifaac  received  that  fpecial  gift  of  God  to  him, 
Rebekah,  who  wras  fo  great  a  comfort  to  him,  and  by  whom  he 
obtained  the  promifed  feed,  walking  alone,  meditating  in  the 
field.     Jacob  was  retired  for  fecret  prayer,  when   Chriil  came 
to  him,  and  he  wrefiled  with  him,  and  obtained  the  bldling. 

God 

f  Mr.  Flavel,  in  reckoning  up  thofe  things,  wherein  the  forrow  of 
faints  is  diftinguifhed  from  the  forrow  of  hypocrites,  about  their  iir  i, 
favs,  ft  Their  troubles  for  fin  are  more  private  and  filent  troubi  > 
than  others  are  ;  their  fore  runs  in  the  r&gml*' ttfr&fttett  of 
Chap.  vi.  §  5. 


4e8      THE     ELEVENTH     SIGN      Part  III. 

God  revealed  himfclf  to  Mofes  in  the  bufh,  when  he  was  in  a 
folitary  place  in  the  defcrt,  in  the  mount  Horeb,  Exod.  iii.  at  the 
beginning.  And  afterwards,  when  God  {hewed  him  his  glory,  and 
he  was  admitted  to  the  higheil  degree  of  communion  with  God 
that  ever  he  enjoyed  ;  he  was  alone,  in  the  fame  mountain,  and 
continued  there  forty  days  and  forty  nights,  and  then  came 
down  with  his  face  mining.  God  came  to  thofe  great  pro 
phets,  Elijah  and  Elifha,  and  converfed  freely  with  them, 
chiefly  in  their  retirement.  Elijah  converfed  alone  with  God 
at  mount  Sinai,  as  Mofes  did.  And  when  Jefus  Chriit  had 
his  greattft  prelibation  of  his  future  glory,  when  he  was  tranf- 
figured  ;  it  was  not  when  he  was  with  the  multitude,  or  with 
the  twelve  difciples,  but  retired  into  a  folitary  place  in  a  moun 
tain,  with  only  three  felecl  difciples,  charging  them  that  they 
fhould  tell  no  man,  until  he  was  rifcn  from  the  dead.  When 
the  angel  Gabriel  came  to  the  blefled  virgin,  and  when  the 
Holy  Ghoft  came  upon  her,  and  the  power  of  the  Highefl 
overihadowecl  her,  (he  feems  to  have  been  alone,  and  to  be  in 
this  matter  hid  from  the  world  ;  her  rieareft  and  dearcft  earthly 
friend  Jofeph,  that  had  betrothed  her,  (though  a  juft  man,) 
knew  nothing  of  the  matter.  And  (he  that  firil  partook  of  the 
joy  of  ChrinVs  refurre6lion,  was  alone  with  Chrift  at  the  fc- 
pulchre,  John  xx.  And  when  the  beloved  difuple  was  favour 
ed  with  thofe  wonderful  vifions  of  Chrifi:,  and  his  future  difpen- 
fations  towards  the  church  and  the  world,  he  was  alone  in  the 
ifle  of  Patmos.  Not  but  that  we  have  alfo  inftances  of  great 
privileges  that  the  faints  have  received  when  with  others  ;  or 
that  there  is  not  much  in  Chriilian  converfation,  and  focial 
and  public  vvorlhip,  tending  greatly  to  refrefh  and  rejoice  the 
hearts  of  the  faints.  But  this  is  all  that  I  aim  at  by  what  has 
been  faid,  to  (hew  that  it  is  the  nature  of  true  grace,  that  how 
ever  it  loves  Chriftian  fociety  in  its  place,  yet  it  in  a  peculiar 
manner  delights  in  retirement,  and  fecret  converfe  with  God. 
So  that  if  perfons  appear  greatly  engaged  in  focial  religion, and 
but  little  in  the  religion  of  the  clofet,  and  are  often  highly  af- 
fefted  when  with  others,  and  but  little  moved  when  they  have 
none  but  God  and  Chrifl  to  converfe  with,  it  looks  very  dark 
ly  upon  their  religion. 

XL  Another  great  and  very  diftmguj'fliing  difference  be 
tween  gracious  affections  and  others  is,  that  gracious  affections 
the  higher  they  are  raifed,  the  more  is  a  fpiritual  appetite  and 

longing 


OF    GRACIOUS    AFFECTIONS.         409 

longing  of  foul    after  fpiritual  attainments  increafed.     On    the 
contrary,  fa.fc  affections  reft  fausficd  m  themfelves.* 

The  more  a  true  faint  loves  God  with  a  gracious  love,  the 
more  he  defires  to  love  him,  and  the  more  uneafy  is    he  at  his 
want  of  love  to  him  :  the  more   he  hates  fm,  the  more  he  de- 
fircs  to  hate  it,  and  laments  that  he  has  fo  much  remaining  love 
to  it  :  the  more  he  mourns  for  fin,  the  more  he  longs  to  mourn 
for  fin  ;  the  more  his  heart   is   broke,  the  more  he  defires  it 
jGiouid  be  broke  :   the  more  he  thirds  and  longs  after  God  and 
holinefs,  the  more  he  lorurs   to  long,  and  breathe  out  his  very 
foul  in  longings  after  God  :  the  kindling  and  railing  of  gra 
cious  affections  is  like  kindling  a  flame  ;  the  higher  it  is  railed, 
the  more  ardent  it  is ;  and   the  more  it  burns,  the  more  vehe- 
insnily  does  it  tend  and  feek   to  burn.     So    that  the    fpiritual 
appetite  after  holinefs,  and  an   increafe  of  holy    affcftions,  is 
much  more  lively  and  keen  in  thofe  that  are  eminent  in  holi 
nefs,  than  others  ;  and  more   when  grace   and  holy  affections 
are  in  their  mod  lively  exercife,    than  at  other  times.     It  is  as 
much  the  nature  of  one  that  is  fpiritually    new-born,  to    thirit 
after  growth  in  holinefs,  as  it  is  the  nature  of  a  new-born  babe, 
to  thiril  after  the  mo.her's  bread  ;  who   has  the  fliarpeft  appe 
tite,  when  bed  in  health  ;    i  Pet.  ii.  2,  3.  "  As  new-born  bi,-.- 
"  defire  the  fmccre  milk  of  the  word,  that  ye  may  grow  there- 
'"   by;  if  fo  be  that  ye  have  taded  that    the  Lord  is   gracious.1' 
The  mod  that  the  faints  have  in  this  world,  is  but  a  Mile,  a  pre- 
libation  of  that  future  glory  which  is  their  proper  fulnefs  ;  it  is 

Fff  only 

*  "  Truly  there  is  no  work  of  Chrift  tint  is  ri^ht,  (fays  Mr.  She- 
pard,)  but  it  carries  the  foul  to  k>i:£  for  mor^  of  ::.'"  Parable  </;>!•.' 
ten  Virgin*  >  Parti,  p.  136. 

And  again,  *'  There  is  in  tr.*:  ,:T:ICC  an  infinite  circle  :  a  man  by 
thirffin^  receives.,  and  receiving  thinis  for  more;  But  hence  the 
Spirit  is  not  poured  cut  abundantly  on  churches  ;  he  .hut  it 

out,  by  {hutting  in,  andcontenrirvj  themfelvcs  with  their  common 
graces  and  gifts  ;  Murth,  vii.  29.  Exaiulneifit  be  not  fo."  Ibid.- 
p.  182. 

And  in  p.   210.  he  lays,  "  This  I  fay,  Tri'.c  grace  as  ;t  conifbrcs. 
fo  it  never  fills,  bat  puts  an  edge  on   the  appetite:  more  of  that 
grace,  Lord!  Thus  Paul,  Phil;  ill,   13,    i^./ 
///•>•  poverty  I  ka<ve  given t  &c.    i  Chron.   xxix.     ;,    17,    iS. 
fare  \vay  never   to  be   deceived  in  1 

b^  tlian'ifii!  for  any,  but  to  bj  .  :     ,        i 

this  curs  the  thread  of 
it,  and  that 


THE     ELEVENTH     SIGN     Part   1IL 

only  an  earned  of  their  future  inheritance  in  their  hearts  ; 
2  Cor.  i.  22.  and  v.  5.  and  Eph.  i.  14.  The  molt  eminent 
faints  in  this  Rate  are  but  children,  compared  with  their  future, 
which  is  their  proper  date  of  maturity  and  perfection  ;  as  the 
apoftle  obferves,  i  Cor.  xiii.  jo,  11.  The  greateft  eminency 
and  perfection,  that  the  faints  arrive  to  in  this  world,  has  no 
tendency  to  fatiety,  or  to  abate  their  deiires  after  more  ;  but, 
on  the  contrary,  makes  them  more  eager  to  prels  forwards  ;  as 
is  evident  by  the  apoille's  words,  Phil.  iii.  13,  14,  i£.  "  For- 
"  getting  thofe  things  which  are  behind,  and  reaching  forth 
"  unto  thofe  things  which  are  before,  I  prefs  toward  the 
"  mark. — Let  us  therefore,  as  many  as  be  PERFECT,  be  thus 
"  minded/3 

The  reafons  of  it  are,  that  the  more  perfons  have  of  holy  af- 
fe6Hons,  the  more  they  have  of  that  fpiritual  tafte  which  I  have 
fpoken  of  eJfewhere  ;  whereby  they  perceive  the  excellency, 
and  rehfh  the  divine  fweetnefs  of  holinefs.  And  the  more 
grace  they  have,  while  in  this  ftate  of  imperfection,  the  more 
they  fee  their  impeifeclion  and  emptinels,  and  diftance  from 
what  ought  to  be  ;  and  fo  the  more  do  they  fee  their  need  of 
grace  ;  as  I  (hewed  at  large  before,  when  (peaking  of  the  na 
ture  of  evangelical  humiliation.  And  bcfides,  grace,  as  long 
as  it  is  imperfect,  is  ol  a  growing  nature,  and  in  a  growing 
fhte.  And  we  fee  it  to  be  To  with  all  living  things,  that  while 
they  are  in  a  Hate  of  imperfection,  and  in  their  growing  ftate, 
their  nature  fecks  aftergrowth  ;  and  fomuch  the  more,  as  they 
are  more  healthy  and  profperous.  Therefore  the  cry  of  every 
true  grace, is  like  that  cry  of  true  faith,  Mark  ix.  24.  "Lord,  1 
"  believe,  help  ihou  my  unbelief."  And  the  greater  fpiritual 
difcoveries  and  affections  the  true  Chriftian  has,  the  more  does 
he  become  of  an  earned:  beggar  for  grace,  and  fpiritual  food, 
that  he  may  grow  ;  and  the  more  earneftly  does  he  purfue  after 
it,  in  the  Life  of  proper  means  and  endeavours  ;  for  true  and 
gracious  longings  after  holinefs,  are  no  idle  ineiTctluai  defires. 

But  here  forne  may  object  arid  fay,  How  is  this  confident 
with  what  all  allow,  that  fpiritual  enjoyments  are  of  a  foul- 
fat  isfy  ing  nature  ? 

I  anfwer,  its  being  fo,  will  appe3r  to  be  not  at  all  incon- 
fident  with  what  has  been  faid,  if  it  be  considered  in  what 
manner  fpiritual  enjoyments  are  faid  to  be  of  a  foul-fatisfying 
nature.  Certainly  they  are  not  fo  in  that  fenfe,  that  they  are 
of  fo  cloying  a  nature,  that  he  who  has  any  thing  of  them, 

though 


OF   GRACIOUS  AFFECTIONS.         4 1 a 

though  but  in  a  very  imperfect  degree,  defires  no  more.  But 
fpi  ritual  enjoyments  are  of  a  foul-fatisfying  nature  in  the  fol 
lowing  reipetis.  i.  They  in  their  kind  and  nature,  are  fully 
adapted  to  the  nature,  capacity  and  need  of  the  foul  of  man. 
So  that  thofe  who  find  them,  defire/20  otktr  kind  of  enjoyments; 
they  fit  down  fully  contented  with  that  land  of  happinefs  which 
they  have,  defiring  no  change,  nor  inclining  to  wander  about 
any  more,  faying,  Who  willjkew  us  any  good  ?  the  foul  is  never 
cloyed,  never  weary;  but  perpetually  giving  up  itielf,  with  all 
its  powers,  to  this  happinefs.  But  not  that  thofe  who  have 
fomeihing  of  this  happinefs,  -defire  no  more  of  the  fame.  2. 
They  are  faiisfyingalfo  in  this  refpeft,  that  they  anfvver  the  ex 
pectation  of  the  appetite.  When  the  appetite  is  high  to  any 
,  tiling,  the  expectation  is  confcquentiy  fo.  Appeti'e  to  a  par 
ticular  objet},  implies  expectation  in  its  nature.  This  expec 
tation  is  not  fatisfied  by  worldly  enjoyments,  the  man  expe61ed 
to  have  a  great  accedion  of  happinefs,  but  he  is  difappomted. 
But  it  is  not  fo  with  fpiritual  enjoyments;  they  fuliy  aniwer 
and  fatisfy  the  expectation.  3.  The  gratification  and  pleafure 
of  fpiritual  enjoyments  is  permanent.  It  is  not  fo  with  worldly 
enjoyments.  They  in  a  fenfe  fatisfy  particular  appetites  :  but 
the  appetite  in  being  fatisfied,  is  glutted,  and  then  the  plea  fa  re 
is  over  :  and  as  foon  as  that  is  over,  the  genera!  appetite  of  hu 
man  nature  af:er  happinefs  returns;  but  is  empty,  and  without 
any  thing  to  faiisfy  it.  So  that  the  glutting  of  a  particular  ap 
petite,  does  but  take  away  from,  and  leave  empty,  the  general 
thirft  of  nature.  4.  Spiritual  good  is  fatisfying,  as  there  is 
enough  in  it  to  fatisfy  the  foul,  as  to  degree,  if  obftacles  were 
but  removed,  and  the  enjoying  faculty  duly  applied.  There 
is  room  enough  here  for  the  foul  to  extend  itfcif ;  here  is  an 
infinite  ocean  of  it.  If  men  be  not  fatisfied  here,  in  degree  of 
happinefs,  the  caufe  is  with  themfelves;  it  is  becaufe  they  do 
not  open  their  mouths  wide  enough. 

But  thefe  things  do  not  argue  that  a  foul  has  no  appetite 
excited  after  more  of  the  fame,  that  has  tailed  a  little  :  or  that 
his  appetite  will  not  increafe,  the  more  he  taites,  until  he 
comes  to  fulnefs  of  enjoyment:  as  bodies  that  are  attracted  to 
the  globe  of  the  earth,  tend  to  it  more  ilrongly,  the  nearer  they 
come  to  the  attracting  body,  and  are  not  at  reft  out  of  the 
centre.  Spiritual  good  is  of  a  fatisfying  nature  ;  and  for  that 
very'reafon,  the  foul  that  taftes,  and  'knows  its  nature,  will 
thirlt  after  it,  and  a  fulnefs  of  it,  that  it  may  be  fatisfied.  And 

the 

I 


412     THE     ELEVENTH     SIGN      Fart  III. 

the  more  he  experiences,  and  the  more  he  knows  this  excel-  | 
lent,  unparalleled,  exquifite,  and  fatisfying  fweetnefs,  the  more 
parneMy  will  he  hunger  and  thirfl  for  more,  until  he  comes  to 
perfection.  And  therefore  this  is  the  nature  of  fpiritual  affec 
tions,  that  the  greater  they  he,  the  greater  the  appetite  and 
longing  is  after  grace  and  holinefs. 

But  with  thoie  joys,  and  other  religious  aUcclions,  that  are 
falfe  3nd  counterfeit,  it  is  otherwife.  If  before,  there  was  a 
great  defire,  of  fomc  fort,  after  grace;  as  thefe  affections  rife, 
that  defire  ceafes,  or  is  abated.  It  may  be  before,  while  the 
man  was  under  legal  convictions,  and  much  afraid  of  hell,  he 
earneftly  longed  that  he  might  obtain  fpiritual  light  in  his  un- 
derftanding,  and  faith  in  Chrift,  and  love  to  G'od  :  but  now, 
when  thefe  falfe  affections  are  rifen,  that  deceive  him,  and 
make  him  confident  that  he  is  converted,  and  his  ftate  good, 
there  are  no  more  earneft  longings  after  light  and  grace;  for 
his  end  is  anfvvered  ;  he  is  confident  that  his  fins  are  forgiven 
Jrim,  and  that  he  fhall  go  to  heaven;  and  fo  he  is  fatisfied. 
And  efpecially  when  falfe  affections  are  raifed  very  high,  do 
they  put  an  end  to  longings  after  grace  and  holinefs.  The  man 
now  is  far  from  appearing  to  himfelf  a  poor  empty  creature  ; 
on  the  contrary,  he  is  rich,  and  increafcd  \\iih  goods,  and 
hardly  conceives  of  any  thing  more  excellent,  than  what  he  h~s 
already  attained  to. 

Hence  there  is  an  end  to  many  perfons  earneilnefs  in  feck- 
ing,    after  they  have  once  obtained  that    which  they  call  their 
converfion ;    or    at  leaft,  after  they  have  had  thofe  high  affec 
tions,  that  make  them   fully  confident   of  it.     Before,  while 
they  Booked  upon  themfclves  as  in  a  flare  of  nature,  they  were 
engaged  in  feeking  after  God  and  Chrift,  and  cried  earnrftly* 
for  grace,  and  ftrove  in  the  ufe   of  means:  but  now  they  a£i 
though  they  thought  their  work  was  done  ;  they  live  upon  their' 
fir  ft;  work,   or  fome  high  experiences  that  are  paft  ;    and  there 
is  an  end  to  their  crying,    and  flriving  after  God  and  grace.* 

Whereas 

*  "  It  is  u  fun  I  to  fee  a  &I&  hcrrt  mcfu  diluent  in  feeking  the 
Lord,  when  he  has  been  worft,  and  molt  caeelefs  wKn  it  is  beft.  Berce 
man"  r.t  firft  cpnveriion,  fought  the  Lord  carr.eiily  :  afterwards  af- 
feftions  and  endeavours  die  ;  that  now  they  are  as  good  as  the  word 
can  make  them. — An  hypocrite's  laft  end  is  to  fatisi'y  himfelf:  hence 
he  has  enough.  A  faint's  is  to  fatisfy  Chrift  :  hence  he  never  has 
enough."  &tic£ard's  Parable,  Part  I.  p.  157. 

<'  Many 

i 


OF    GRACIOUS    AFFECTIONS.       413 

Vvrh?reas  the  holy  principles  that  aclnatc  a  true  faint,  have  a 
far  more  powerful  influence  K>  fur  him  up  to  earneftnefs  in 
feeking  God  and  holinefs,  than  fervile  fear.  Hence  feekin.g 
God  is  fpoken  of  as  one  of  the  diftinguffhing  characlers  of  the 
faints;  and  thoft  that  fiek  God,  is  one  of  the  names  by  which 
the  godly  arc  called  in  fcnpture  ;  Pfal.  x.xiv.  6.  "This  is  the 
"  generation  of  them  that  feek  him,  that  feek  thy  face,  O  Ja- 
"  cob."  Pfal.  Ixix.  6.  "Let  not  thofc  that  feek  thee,  be  con- 
"  founded  for  my  fake."  verf.  3:3.  "The  humble  (hall  fee 
"  this,  and  be  glad  ;  and  your  heart  (hall  live  that  fee!;  God." 
And  Ixx.  4.  "  Let  all  ihofe  that  feek  thee,  rejoice,  and  be  glad 
"  in  thee  :  and  let  fuch  as  love  thy  falvation  fay  continually,  the 
"  Lord  be  magnified."  And  the  fcriptutes  every  where  repre- 
fent  the  feeking,  ftriving  and  labor  of  a  Chriliian,  as  being 
chiefly  after  his  converfion,  and  his  converfion  as  being  hut 
the  beginning  of  his  work.  And  almoil  all  that  is  faid  in  the 

New 

"  Many  a  man,  it  may  he,  may  fay,  I  ruv.T  n^v'-ing  in  rr\yf:*f,  nnJ. 
all  is  in  Chriit;  and  comfort  hi mfdf  there;  and  fo  falls  aflcep. — - 
Hands  off!  and  touch  not  tl  is  ark,  left  the  lord  fhy  tlr;c  :  a  Chriit 
of  clouts  would  ferve  your  turn  as  well."  IbiJ.  p.  71. 

cc  An  hypocrite's  light  goes  out,  and  groes  not.  Hence  nin-/ 
ancient  rlandcrs  take  all  their  comfort  from  their  firil  work,  ariclclrocp 
when  in  old  age."  Ibid.  p.  77. 

And  p.  95,  94.  Mr.  Shepard,  mentioning  the  characters  cf  thofc 
tint  have  a  dead  hope,  fays,  '*  They  that  content  themfelves  with  any 
meafure  of  holinefs  and  grace,  ther  look  not  for  Chrift's  coming  and 
company.  For  faints  that  do  look  for  him,  though  they  have?  sr:t 
that  holinefs  and  grace  they  would  hare,  yet  they  reft  not  iatisfied 
with  any  meafure  ;  i  John  iii.  5.  "  He  that  hath  this  hope,  puriiieth 
himfelf  as  he  is  pure." — 1  he  faints  contc-nt  not  themfeives  with  anv 
dreulngs,  until  made  glorious;  and  fo  fit  for  fellowship  with  that: 
fpoufe. — When  a  man  leaves  not,  until  he  ^cts  fuch  ameafureof  faith 
and  grace,  and  now  when  he  has  g,.t  r^>,  contents  himfeif  v.-jH.;  tin  , 
as  a  good  fign  that  he  fhr.ll  be  favfd,  ]  c  looks  not  for  Chriir.  Or 
whia  men  are  heavily  laden  v/idi  fin  :  i  G  with  Chrift  ;  and 

then  are  comforted,  foaled,  and  have  j •-.  •  .:  ts  their: :  and  now  t!  <» 
work  is  done. — A  id  when  men  fna.ll  not  content  themfeives  with  <:\\r 
meafure;  but  wi(h  ^hey  had  more,  if  grace  would  gr--v,  while  they 
tell, .clocks  and  fit  idle;  and  fo  God  ruuft  do  all;  but  do  not  purg- 
th'"1  nfelvc-s,  and  make  worl^  of  it." 

Again,  p.  iog.  "There  is  never  a  hypocrite  Jiving,  but  ci^~,t'i 
with  Chrift  for  his  own  ends :  for  he  cannot  work  beyond  hi*  r- 
fie.     ISiow  when  men  have   fcrved  .their  own  turns  cut  of  another 

mar?. 


414     THE      ELEVENTH    SIGN     Part  IIL 

New  Teftament,  of  mens  watching,  giving  earneft  heed  to 
ihemfelves,  running  the  race  that  i?  fet  before  them,  Driving 
and  agonizing,  wreftling  not  with  flefli  and  blood,  but  princi 
palities  and  powers,  righting,  putting  on  the  whole  armour  of 
God,  and  Handing,  having  done  all  to  ftarid,  preffing  forward, 
reaching  forth,  continuing  irirtant  in  prayer,  crying  to  God  day 
and  night;  I  fay,  almoii  ali  that  is  faid  in  the  New  Teftament 
of  thefe  things,  is  fpoken  of,  and  dire61ed  to  the  faints.  Where 
thefe  things  are  applied  to  fmners  feeking  converfion  once, 
are  fpoken  of  the  faints  profecution  of  the  great  bufinefs  of  their 
high  calling  ten  times.  But  many  in  thefe  days  have  got  into 
a  itrange  antifcripmral  way,  of  having  all  their  flnving  and 
wreftling  over  before  they  are  converted  ;  and  fo  having  an 
cafy  time  of  it  afterwards,  to  fit  down  and  enjoy  their  lloth 
snd  indolence  ;  as  thofe  that  now  have  a  fupply  of  their  wants, 
and  arc  become  rich  and  full.  But  when  the  Lord  fills  the 

hungry 


,  away  they  go,  and  keep  that  which  they  have.  An  hypocrite 
clofeth  withChriit,  as  a  man  with  a  rich  fhop  ;  he  will  not  be  at  coil 
to  buy  all  the  fhop,  but  fo  much  as  ferves  his  turn.  Commonly  men 
in  horror,  feek  fo  much  of  Chriil  as  will  eafe  them;  and  hence  pro- 
fcfs,  and  hence  feek  for  fo  much  of  Chrift  as  will  credit  them  ;  and 
hence  their  defires  after  Chrift  are  focn  fatisfied."  Appetilus  Jinis  (ft 

jffjiHltUS." 

Wo  to  thce  that  canfr  paint  fuch  a  Chrift  in  thy  head,  and  receive 
fach  a  Chrift  into  thy  heart,  as  muft  be  a  pander  to  your  floth.  The 
Lord  will  revenge  this  wrong  done  to  his  glory,  with  greater  forrows 
than  ever  any  felt  :  to  make  Chrift  not  only  meat  and  drink  to  feed, 
but  cloaths  to  cover  your  floth.  —  Why  what  can  we  do  ?  what  can 
we  do  ?  —  Why  as  the  firft  Adam  conveys  not  only  guilt,  but  power  ; 
fo  the  fecond  conveys  both  righteoufnefs  and  ftrength."  Ibid. 
p.  158. 

"  When  the  Lord  hath  given  fome  light  and  affection,  and  feme 
comfort  and  fome  reformation,  now  a  man  grows  full  here.  Saints 
do  for  God  ;  and  carnal  hearts  do  fornething  too  ;  but  a  little  fills 
them,  and  quiets  them,  andfo  damns  them.  And  hence  men  at  the 
fird  work  upon  them,  are  very  diligent  in  the  ufe  of  means  ;  but  afrer 
that,  they  be  brought  to  negleft  prayer,  deep  out  fermons  and  to  be 
careiefs,  iaplefs,  iifelefs."  Ibid.  p.  210. 

"  It  is  an  argument  of  want  of  grace,  when  a  man  faith  to  nimfelf, 
nsthe  glutton  faid  to  his  foul,  Tale  tjy  reft,  for  tbou  h  aft  goods  laid  yp 
for  many  years.  So  thcu  haft  repentance  and  grace,  and  peace  enough 
for  many  years  :  and  hence  the  foul  takes  its  reft,  grows  fluggifh  and 
negligent.  Oh,  if  yea  die  in  this  cafe,  this  night  thy  fout  ill  all  be 
takea  away  to  hell."  Ibid.$.  227. 


OF    GRACIOUS   AFFECTIONS.         415 

hungry  with  good  things,  theft   rich  are  like  to  be  fcnt  away 
empty,  Luke  i.  53. 

But  doubt  lei's  there  are  foirse  hypocrites,  that  have  only  falfe 
affections,  who  will  think  they  are  able  to  Hand  this  trial ;  and 
will  readily  fay,  that  they  defire  not  to  reit  fatisfied  with  pail 
attainments,  but  to  be  preliing  forward,  they  do  defire  more,, 
they  long  after  God  and  Chriit,  and  defire  more  holinefs,  and 
do  feek  it.  But  the  truth  is,  their  defires  are  not  properly  the 
defires  of  appetite  after  holinefs,  for  its  own  fake,  or  for  the 
moral  excellency  and  holy  fweetnefs  that  is  in  it ;  but  only  for 
by-ends.  They  long  after  clearer  difcoveries,  that  they  may 
be  better  fatisfied  about  the  (late  of  their  fouls ;  or  becaufe  in 
great  difcoveries,  felf  is  gratified,  in  being  made  fo  much  of 
by  God,  and  fo  exalted  above  others ;  they  long  to  tafte  the 
love  of  God,  (as  they  call  it)  more  than  to  have  more  love  to 
God.  Or,  it  may  be,  they  have  a  kind  of  forced,  fancied  or 
made  longings ;  becaufe  they  think  they  muft  long  for  more 
grace,  otherwife  it  will  be  a  dark  fign  upon  them.  But  fuch 
things  as  thefe  are  far  different  from  the  natural,  and  as  it 
were  neceflary  appetite  and  thirfling  of  the  new  man,  after  God 
and  holinefs.  There  is  an  inward  burning  defire  that  a  faint 
has  after  holinefs,  as  natural  to  the  new  creature,  as  vital  heat 
is  to  the  body.  There  is  a  holy  breathing  arid  panting  after 
the  Spirit  of  God,  to  increafe  holinefs,  as  natural  to  a  holy  na 
ture,  as  breathing  is  to  a  living  body.  And  holinefs  or  fancti- 
fication  is  more  direBly  the  objecl  of  it,  than  any  manifesta 
tion  of  God's  love  and  favour.  This  is  the  meat  and  drink 
that  is  the  object  of  the  fpiritual  appetite  ;  John  iv.  34.  "  My 
*'  meat  is  to  do  the  will  of  him  that  lent  me,  and  to  i'inim  his 
"  work."  Where  we  read  in  fcripture  of  the  defires,  longings, 
and  thirftings  of  the  faints,  righteoufnefs  and  God's  laws  are 
much  more  frequently  mentioned,  as  the  objeft  of  them,  than 
ar.y  thing  eife.  The  faints  ehjire  the  fincerc  milk  of  ike.  rrord,  not 
fo  much  to  teftify  God's  love  to  them,  as  that  they  may  grow 
thereby  in  holinefs.  I  have  (hewn .before,  that  holinefs  is  thar 
good  which  is  the  immediate  object  of  a  fpiritual  tafte.  But 
undoubtedly  the  fame  fweetnefs  that  is  the  chief  object  of  a 
fpiritual  talle,  is  alfo  the  chief  object  of  a  fpirituai  appetite. 
Grace  is  the  godly  man's  treafure ;  If.  xxxiii.  6.  "  The  fear 
"  of  the  Lord  is  his  treafure."  Godlinefs  is  the  gam  that  he 
is  covetous  and  greedy  of,  I  Tim.  vi.  6.  Hypocrites  long 
for  difcovericSj  more  for  the  prefer/,  comfort  of 'he  clifcovery, 

and 


416       THE     TWELFTH     SIGN       Part  III. 

and  the  high  man! feftation  of  God's  love  in  it,  .than  for  any 
fanclifying  influence  of  it.  But  neither  a  longing  after  great 
difcpveries,  or  after  great  taftes  of  the  love  of  God,  nor  long 
ing  to  be  in  heaven,  nor  longing  to  die,  are  in  any  meaiure 
io  difiinguiming  marks  of  true  faints,  as  longing  after  a  more 
holy  heart,  and  living  a  more  holy  life. 

But  I  am  come  now  to  the  lafl  diilinguifhing  mark  of  holy 
affections  that  I  ihall  mention. 

XII.  Gracious  and  holy  afFeclions  have  their  exercife  and 
fruit  in  Chriflian  practice. 1  mean,  they  have  that  influ 
ence  and  power  upon  him  who  is  the  fubjett  of  them,  that 
they  caufc  that  a  practice,  which  is  univerfally  conformed  to, 
and  directed  by  Chriilian  rules,  fhould  be  the  praclice  and  bu- 
finefs  of  his  life. 

This  implies  three  things :  i.  That  his  behaviour  or  praclice 
in  the  world,  be  universally  conformed  to,  and  directed  by 
Chriftian  rules,  e.  That  he  makes  a  bufmefs  of  fuch  a  holy 
praclice  above  all  things  ;  that  it  be  a  bufmefs  which  he  is  chief 
ly  engaged  in,  and  devoted  to,  and  purfues  with  highefl  e;-r- 
neilncfc  and  diligence :  fo  that  he  -may  be  faid  to  make  this 
praclice  of  religion  eminently  his  work  and  bit/mtfs.  And,  3. 
That  he  pei  (ifts  in  it  to  the  end  of  life  :  fo  that  it  may  be  faid, 
not  only  to  be  his  bufmefs  at  certain  feafons,  the  bufmefs  of 
Sabbath-days,  or  certain  extraordinary  times,  or  the  bufmefs  of 
a  month,  or  a  year,  or  of  feven  years,  or  his  bufmefs  under 
certain  circumftances  ;  but  the  bujinefe  of  his  life  ;  it  being  that 
bufmefs  which  he  perfeveres  in  through  all  changes,  and  under 
all  trials,  as  long  as  he  lives. 

The  neceility  of  each  of  thefe,  in  all  true  Chriftians,  is  mo  ft 
clearly  and  fully  taught  in  the  word  of  God. 

t.  It  is  neceflary  that  men  fhould  be  univerfally  obediant  :* 
i  John  iii.  3,  £c.  "  Every  man  that  hath  this  hope  in  him, 

"  purified! 

*  '*  He 'that  pretends  to  godlinefs,  and  turns  didc  to  crooked 
wa/s,  is  an  uypoaiie  :  for  thofc  that  are  really  godly,  do  live  in  a 
way  of  obedience  :  Pfal.  cxix.  i,  2,  3.  "  BleiTed  are  the  undefJed  in 
"'  "the  way,  that  walk  in  the  law  of  the  Lord.  They  alfo  do  no  mi- 
"  quity./J  Luke  i.  6.  "  They  were  both  righteous  before  God, 
<*  \v2lkino-  in  all  tlie  comiTiaadaicnts  of  the  Lord,  blamelefs."  But 

fuch 


OF    GRACIOUS    AFFECTIONS        417 

*•  purifieth  himfclf,  even  as  he  is  pure. — And  ye  know  that  he 
li  was  manifefted  to  take  away  our  fins ;  arid  in  him  is  no  fin. 
"  Whofoever  abidcih  in  him,  finneth  not :  whofoever  finneth, 
"  hath  not  feen  him,  neither  known  him. — He  that  doth  righ- 
u  teoufnefs,  is  righteous,  even  as  he  is  righteous  :  he  that 
"  committed!  fin,  is  of  the  devil."  Chap.  v.  18.  "  We  krioy 
"  that  whofoever  is  born  of  God,  finneth  not,  but  he  that  is 
tb  begotten  of  God,  keepeth  himfelf,  and  that  wicked  one 
"  toucher h  him  not."  John  xv.  14.  Ye  are  my  friends,  if  ye 
"  do  whatfoever  I  command  you."  James  ii.io.  "  Whoicever 

G  g  g  "  ihali 

fuch  as  live  in  ways  of  fin,  are  diffemblers ;  for  all  fuch  will  be  rejec 
ted  in  the  day  of  judgment ;  Matth.  vii.  23.  "  Depart  from  me,  ye 
"  that  work  iniquity."  The  like  we  have  Luke  xiii.  27.  If  men 
live  in  a  way  of  difobedience,  they  do  not  love  God  :  for  love  wiii 
make  men  keep  God's  commandments;  i  John  v;  3.  "  Herein  fit 
'*  love,  thlt  we  keep  his  commandments :  and  his  commandments 
*'  are  not  grievous."  If  men  live  in  a  way  of  difobedience,  they 
have  not  a  fpirit  of  faith :  for  faith  fanclifies  men;  Acls  xxvi.jK. 
"  Sanctified  by  faith  that  is  in  me."  If  men  live  in  a  way  of  ciifo- 


way 

via.  34.  tc  He  that  coramitteth  fin,  is  the  fervant  of  lin." — A  courfe 
of  external  fin  is  an  evidence  of  hypocrify  ;  whether  it  be  a  fin  o^  o- 
mUiion  or  commiffion.  If  men  live  in  the  neglecl  of  known  duties, 
or  in  the  practice  of  known  evils,  that  will  be  their  condemnation  ; 
let  the  fin  be  what  it  will;  let  it  be  profanencfs,  uncleannefs,  lying, 
or  injuftice.— — If  men  allow  themfelves  in  malice,  envy,  wanton 
thoughts,  profane  tliougiits,  that  will  condemn  them  ;  though  thcfs 
corruptions  do  not  break  out  in  any  fcandalcus  way.  Thefe  thought! 
nre  an  evidence  of  a  rotten  heart;  Tit.  iii.  3.  "  We  ourfelves  were 
'"  fornetimesfoolifh,  difobedient,  deceived,  ferving  divers  lufts  and 
"  pleafures,  living  in  malice  and  envy,  hateful,  and  hating  one  an- 
'*  other."  If  a  man  allows  birnfelf,  though  he  thinks  he  dotr.  not, 
in  malice  and  envy,  lie  is  an  hypocrite:  though  his  confcicnce  difrd- 
lows  it,  yrt  if  his  heart  allows  it,  he  is  no  faint.-— Some  make  preten 
ces  to  godlinefs,  whereby  they  do  not  only  deceive  others,  but  (which 
is  a  great  deal  worfe)  deceive'themfelves  alfo  :  but  this  will  condemn 
them,  that  they  live  in  a  courfe  of  fin,  and  fo  muil  go  with  ungodly 
mer  :  Pfal.  cxxv.  5.  "  As  for  fuch  .is  turn  a(ide  unto  their  crooked 
•*'  way?,  the  Lord  will  lead  them  forth  with  tl;e  workers  of  iniquity." 
'if  there  be  a  great  change  in  a  "ian's  carriage,  and  he  be  reformed 
h  (everal  particulars,  yet  ifthccc.be  c^e  evil  way,  the  man  is  an 


418       THE     T  w  E  L  r  T  H     SIGN       Part  IIL 

•'  (hall  keep  the  whole  law,  and  yet  offend  in  one  point. 
"  he  is  guilty  oi  all."  i  Cor.  vi.  o,.  "  Know  ye  not  that  the 
"  unrighteous  »fhall  not  inherit  the  kingdom  of  God  ?  Be  not 
*'  deceived  :  neither  formcaiors,  nor  idolaters,  6?c.  fhall  in- 
"  herit  the  kingdom  of  God."  Gal.  v.  19,  20.  "  Now  the 
"  works  of  the  fleih  are  manifeft,  which  are  thefe,  Adultery, 
"  fornication,  uncleannefs,  lafcivioufriefs,  idolatry,  witchcraft, 
"  haired,  variance,  emulations,  wrath,  fhife,  env)  ings,  mur- 
*'  ders,  drunkennefs,  revellings,  and  iuch  like  :  of  the  which 
"  I  tell  you  before,  as  I  have  alfo  told  you  in  time  paft,  that 

"  they 

ungodly  man  :  where  there  is  pietv  there  is  univerfa!  obedience.  A 
•man  may  have  great  infirmities,  vet  be  a  godly  man.  So  it  wr.s  with 
Lot,  David,  and  Peter  :  but  if  he  lives  in  a  way  of  fin,  he  dees  not 
render  his  godlinefs  only  fufpicious,  but  it  is  full  evidence  againft 
him.  Men  that  are  godly  have  rcfpeft  to  all  God's  commandments, 
Hal.  cxix.  6.  There  be  a  great  many  commands,  and  if  there  be  one 
of  them  that  a  man  hasnotrefpeft  unto,  he  will  be  put  to  fhame  ano 
ther  day.  If  a  man  lives  in  cnoevil  uay,  he  is  notfubjeft  to  God's 
authority  :  but  then  he  lives  in  rebellion  ;  and  that  will  take  off  all 
his  pleas,  and  at  once  cut  oiFall  his  pretences ;  and  he  will  be  con- 
detyined  in  the  c'av  of  judgment. — One  way  cf  fin  is  exception  enough 
agdinft  the  man's  falyation.  Though  the  fin  that  he  lives  in  be  but 
f;:i?.ll  :  fuch  perfons  will  not  be  guilty  cf  perjury,  ftealing,  drunk- 
cnn^is,  fornication  ;  they  look  upon  them  to  be  heinous  things,  ;-.nd 
they  are  afraid  of  them  ;  but  they  do  not  much  matter  it,  if  they  op- 
prefs  a  little  in  a  bargain,  if  they  comrnend  a  thing  too  much  when 
they  are  about  to  fell  it,  if  they  break  a  promife,  if  they  fperid  the 
Sabbath  unproiltably,  if  they  neglcdt  fecret  prayer,  if  they  talk  rude 
ly,  and  reproach  others;  they  think  thefe  are  but  fmall 'things  :  if 
they  can  keep  clear  of  great  tranfgrerTicn,  they  hope  that  God  will 
not  infill  upon  final)  things.  But  indeed  all  the  commands  of  God 
are  eftablifhed  by  divine  authority  :  a  fmall  fiiot  may  kill  a  man,^i 
well  as  a  .cannon-bullet  :  a  fmall  leak  may  fink  a  fnip.  If  a  mini 
lives  in  fmall  fins,  that  (hews  he  has  no  love  to  God,  no  fmcere  care 
to  pleafe  and  honor  God.  Little  fins  are  of  a  damning  nature,  as  well 
as  great :  if  they  do  not  defer ve  fo  much  punilhment  as  greater, 
yet  they  do  deferve  damnation.  There  is  a  contempt  cf  God  in  all 
fins;  Matth.  v.  19.  "  He  that  fhall  break  one  of  the  leaft  of  thefe 
"  commands,  and  mall  teach  men  fo,  mall  be  called  the  leaft  in 
((  the  kingdom  of  God."  PH..V.  xix.  16.  "  He  that  keepeth  the 
"  commandment,  keepeth  his  awn  foul;  but  he  that  defpifeth  his 
"  way,  mall  die."  If  a  man  fays,  this  is  a  great  command,  and  fo 
lavs  weight  on  it,  and  another  is  a  .little  commandment,  and  fo  docs 
not  regard  it,  but  will  allow  himfelf  to  break  it,  he  is  in  a  perilhinj 
condition."  Standard's  Way  to  hcnvjinctrtfy  and  ' 

\ 


OF       G  R  A  C   I   O   U  S    A  F   F   E  C   T   I   O  N  sJ  419 

"  they  which  do  fuch  things,  (hall  not  inherit  the  kingdom  of 
*'  God."  Which  is  as  much  as  to  fay,  they  that  ck>  any  fort 
of  wickednefs.  Job  xxxi.  3,  4,  £,  6,  7.  "  Is  not  de'firuclion 
"  to  the  wicked  ?  and  a  tliungc  punifbiRent-tto  the  workers  of 
"  iniquity  ?  Doth  not  he  fee  my  ways,  and  count  all  my  Heps  ? 
*5  Let  me  be  weighedrin  an  even  balance,  that  God  may  know 
"  mine  integrity.  If  my  ilep  hath  turned  out  of  the  way,  and 
"  mine  heart  walked  after  mine  eyes,  and  if  any  blot  hath  clea- 
"  ved  to  my  hands,"  &c.  Ezek.  xxxiii.  i^.  "  If  he  walk  in 
"  the  flatutes  of  life,  without  committing  iniquity,  he  fhaU 
"  furely  live."  If  one  member  only  be  corrupt,  and  we  do 
not  cut  it  off,  it  will  carry  the  whole  body  to  hell,  Matth.  v. 
29,  30.  Saul  was  commanded  to  flay  all  God's  enemies,  the 
Amalekites  ;  and  he  ilew  all  but  A  gag,  and  the  faving  him 
alive  proved  his  ruin.  Caleb  and  Joihua  entered  into  God's 
promifed  reft,  becaufe  they  wholly  followed  the  Lord,  Numb. 
xiv.  24.  and  xxxii.  11,  12.  Dout.  i.  36.  Jofh.  xiv.  6,  8,  o, 
14.  Naarnan's  hypocrify  appeared  in  that,  however  he  feemed 
to  be  greatly  affected  with  gratitude  to  God  for  healing  his  Ic- 
profy,  and  engaged  to  ferve  him,  yet  in  one  thing  he  defired 
to  be  excufed.  And  Herod,  though  he  feared  John,  and  ob- 
ferved  him,  and  heard  him  gladly,  and  did  many  things ;  yet 
was  condemned,  in  that  in  one  thing  he  would  not  hearken  to 
him,  even  in  parting  with  his  beloved  Herodias.  So  that  it 
is  neceifary  that  men  fhould  part  with  their  cleared  iniquities, 
which  are  as  their  right  hand  and  right  eyes,  fms  that  moil 
eafil.y  befet  them,  and  which  they  are  moil  expofed  to  by  their 
natural  inclinations,  evil  cufloms,  or  particular  circnmflances, 
as  well  as  others.  As  Jofeph  would  not  make  known  himfelf 
to  his  brethren,  who  had  fold  him,  until  Benjamin  the  beloved 
child  of  the  family,  that  was  moil  hardly  parted  with,  was 
delivered  up ;  no  more  will  Chriit  reveal  his  love  to  us,  until 
we  part  with  our  deareli  lulls,  and  until  we  are  brought  to 
comply  with  the  moil  diiircult  duties,  and  thofe  that  we  have 
the  greateft  averfion  to. 

And  it  is  of  importance,  that  it  (liould  be  obferved,  that  in 
order  to  a  man's  being  truly  laid  to  be  univerfally  obedient, 
his  obedience  muft  not  only  confift  in  negatives,  or  in  univer 
fally  avoiding  wicked  practices,  confiding  in  fins  of  commil- 
fiori ;  but  he  muft  alfo  be  univerfal  in  the  pofitivcs  of  religion. 
Sins  of  omifiion  are  as  much  breaches  of  God's  commands,  as 
fins  of  comrniffion.  Chuil,  in  Matth.  xxv.  reprcfents  thofe  on 


420       THE      TWELFTH     SIGN      Part  ill, 

the  left  hand,  as  being  condemned  and  curfed  to  everlafiing 
fire,  for  fins  of  omiflion,  /  was  an  hungred,  and  ye  gavz  rue 
no  meat,  &c.  A  man  therefore  cannot  be  laid  to  be  umverfally 
obedient,  and  of  a  Chriflian  converfation,  only  becaufe  he  is 
no  thief,  nor  oppreflor,  nor  fraudulent  perfon,  nor  drunkard, 
nor  tavern-haunter,  nor  whoremafter,  nor  rioier,  nor  night- 
ivalker,  nor  unclean,  nor  profane  in  his  language,  nor  flan-, 
dcrer,  nor  liar,  nor  furious,  nor  malicious,  nor  reviler  :  he  is 
ialfelyfaid  to  be  of  a  converfation  that  becomes  the  gofpc.3,  who 
goes  thus  far  and  no  farther  ;,  but  in  order  to  this,  it  is  necef- 
iary  that  he  mould  alfo  be  of  a  fe^ious,  religious,  devout,  hum 
ble,  meek,  forgiving,  peaceful,  refpeclful,  condefcending, 
benevolent,  merciful,  charitable  and  beneficent  walk  and  con 
verfation.  Without  fuch  things  as  thefe,  he  does  not  obey  the 
laws  of  Chrift,  and  lav*'s  that  he  and  his  apofiles  did  abundant 
ly  infift  on,  as  of  greateft:  importance  and  neccffity. 

2.  In  order  to  mens  being  true  Chriftians,  it  is  neceffary 
that  they  profecute  the  bufmefs  of  religion,  and  the  fervice  of 
God  with  great  earneftnefs  and  diligence,  as 'the  work  which 
they  devote  themfelvesto,  and  make  the  main  bufmefs  of  their 
lives.  All  ChrilVs  peculiar  people,  not  only  do  good  works, 
but  are  "  zealous  of  good  works."  Tit.  ii.  14.  No  man  can  dp 
the  fervice  of  two  matters  at  once.  They  that  are  God's  true 
fervants,  do  give  up  themfelves  to  his  fervice,  and  make  it  as 
it  were  their  whole  work,  therein  employing  their  whole  hearts, 
and  the  chief  of  their  flrength  ;  Phil.  iii.  13.  "This  one  thing 
*'  I  do."  Chriftians  in  their  effectual  calling,  are  not  called  to. 
idienefs,  but  to  labour  in  God's  vineyard,  and  fpend  their  day 
in  doing  a  great  and  laboriousfervice.  All  true  Chriftians  com 
ply  with  this  call,  (as  is  implied  in  its  being  an  effectual  call.) 
and  do  the  work  of  Chriftians  ;  which  is  every  where  in  the 
New  Teilamqnt  compared  to  thofe  exercifes,  wherein  men  are 
wont  to  exert  their  flrength,  with  the  greateft  earneftnefs,  as 
running,  wrefiling,  fighting.  All  true  Chriftians  are  good 
and  faithful  foldiers  of  Jefus  Chrift,  an&  fight  the  good  fghtof 
faith  :  for  none  but  thofe  who  do  fo,  do  ever  lay  hold  on  eter 
nal  life.  Thofe  v*}\o fight  asthofe  that  beat  the  ear,  never  win 
the  crown  of  viclory.  They  that  run  in  a  race,  run  all;  but 
cue  wins  the  prize ;  and  they  that  are  flack  and  negligent  in 
their  courfe,  do  not ' fo  run,  as  that  they  may  obtain.  The 
kingdom  of  heaven  is  not  to  be  taken  but  by  violence.  With-* 

out 


OF     GRACIOUS     A  F  F   £  C  T  I  O  N  S.  4  2  1 

out  earnednefs  there  is   no  getting  along,  in    tli?/  narrow  way 
that  leads  to  life  ;  and  fo  no  arriving  at  thit    fta:e    of  ^loiio-js 
life  and  happineis  which  it  leads  to.      Without  OTICI!    1. 
there  is  no  afeending  the  fteep  and  hl-^h  hill  ol  Zion  :  and    io 
no  arriving  at  the  heavenly  city  on  the  top   of  it.      \Vi  ! 
conftant  laborioufnefs,  there  is  no  ftemming   the  fwih  : 
In  which  \ve  fwim,  fo  as  ever  to  come  to  that  fountain  of  v:,i.:c  r 
of  life,   that  is  at  the  head  of  it.     There  is  need  that  \yc  fhould 
watch  and  pray  aiwcMs,  in  order  to  our  efcafing  thofc  dreadful 
.things,  that  are  coining  on  the  ungodly,  and  our  being  a 
worthy  to  Jiand  before  the  Sffnqf  man.     There  is   need  of   our 
putting  on  the  whole  armour  of  God,  and  doing  ail  to  jhnid,  in 
order  to  our  avoiding  a  total  overthrow,   and  being  utterly  cle- 
ftroyed  by  the  fitly  dart.';  of  the  devil.  There  is  need  that  we 
fhould  forget  the,  things  that  are  behind,  and   be  reach;.*:?  forth 


obtaining  that  pi 
vice  of  God,  in  his  profefled  iei  vams,  is    as  damning,  as  open 
rebellion  :    for  fatjlgthjul  fcruaui,  is  a  wicked  firvant,    and 
fhall  be  cart  into  outer  darkriefs,  amor.fj    God's   open  enemies, 
Matth.  xxv.  26,  30.  They  that  areJZotfifuli  are  not jft//<?zz/tfr^  of 
them,  who  through  faith  and  patience  inhent  the  proniifes  \  Ht-b. 
vi.   n,  12.  "  And  v/e  deiirethat  every  one  of  you  do  Ihew  the 
"  fame  diligence,  to  the  full  aifurance  of  hope  unto   the  end  : 
"  that  ye  be  not  iloihful,  but  followers  of  thera,    who,  through 
"  faith  and  patience  inherit  the  promifes."  And  all    they   who 
follow  "  that  cloud  of  witneffes"  that  are  gone  before  to  hea 
ven,  do  "  lay  afide  every  weight,  and  the  tin  that  eafily  befets 
"  them,  and  do  run  with  patience  the  race  that   is   fet  before 
"  them,"  Heb.  xii.  i.  That  true  faith,  by  which  perfons  rely 
on  the  righteoufnefs  of  Chrift,  and  the  work  that  he  hath  cone 
for  them,  and  do  truly  feed  and  live  upon  him,  is  evermore  ac 
companied  with  fuch  a  {pirit  of  earneihicfs  in  the   Chsiiliim 
work  and  courfe.     Which  was  typified  of  old,  by  the  manner 
of  the  children  of  Ifrael's  Feeding  on  the  pafchal  lamb;  who 
were  directed  to  eat  it,  as  thofe  that  were  in  hade,  with  their 
loins  girded,  their  Ihoes  on  their  feef,  and  ftaff  in  their  hand  ; 
Exod.  xii.  11."  And  thus  (hall  ye  eat  it,  with  your  loins  gird- 
"  eel,  your  fhocs  on  your  feet,  and  your  ihfTin  \  our  hand  :  and 
"  ye  fhall  eat  it  in  hade  ;  it  is  the  Lord's  pa  Hover." 
3.  Every  true  Chrifiian  perfevcrcs  in    this  wi-.y  of 


422          T    II    £       TWELFTH      SIGN          Part  III. 

obedience,  and  diligent  and  earned  fervice  of  God,  through  all 
'  ths  various  kinds  of  trials  that  he  meets  with,  to  the  end  of  life. 
u  That  all  true  faints,  all  thofe  that  do  obtain  eternal  life,  do  thus 
perfevere  in  the  practice  of  religion,  and  the  fervice  of  God,  is 
a  doctrine  fo  abundantly  taught  in  the  fcripture,  that  particular 
ly  to  rehearfe  all  the  texts  which  imply   it    would  be  endlefs. 
I  lhall  content  myfeif  with  referring  to  fome  in  the  margin.* 

But  that  in  perfeverarice  in  obedience,  which  is  chiefly  infift- 
cd  "on  in  the  fcripture,  as  a  fpecial  note  of  the  truth  of  grace,  is 
the  continuance  of  profelicrs  in  the  practice  of  their  duty,  and 
being  itedfaft  in  an  holy  walk,  through  the  various  trials  that 
they  meet  with. 

By  trials  here,  I  mean,  thofe  things  that  occur,  and  that  a 
profeilbr  meets  with  in  his  courfe,  that  do  efpecially  render  his 
continuance  in  his  duty,  and  faithiulnefs  to  God,'  difficult  to 
nature.  Thefe  things  are  from  time  to  time  called  in  fcripture 
by  the  name  of  trials,  or  temptations,  (which  are  words  of  the 
fame  iignification.)  Thefe  are  of  various  kinds  :  there  are  many 
things  that  render  perfons  continuance  in  the  way  of  their  duty 
difficult,  by  their  tendency  to  chcriih  and  foment,  or  to  itir  up 
and  provoke  their  lulls  and  corruptions.  Many  things  make  it 
hard  to  continue  in  the  way  of  duty,  by  their  being  of  an  al 
luring  nature,  and  having  a  tendency  to  entice  perfons  to  fin  ; 
or  by  their  tendency  to  take  off  restraints,  and  embolden  them 
in  iniquity.  Other  things  are  trials  of  the  foundnefs  and  ftcd- 
failnefs  of  profellbrs,  by  their  tendency  to  make  their  duty  ap 
pear  terrible  to  them,  and  fo  to  affright  and  drive  them  from  it  : 
fuch  as  the  furrerings  which  their  duty  will  expofe  them  to  ; 
pain,  ill-will,  contempt,  and  reproach,  or  lofs  of  outward  pof- 
feilioas  and  comforts.  If  perfons,  after  they  have  made  a  pro- 
fefiion  of  religion,  live  any  confiderable  time  in  this  world, 
which  is  fo  full  of  changes,  and  fo  full  of  evil,  it  cannot  be  other- 
wife,  than  that  they  mould  meet  with  many  trials  of  their  fmceri- 
ty  and  ftedfaiineis.  And  bciidcs,  it  is  God's  manner,  in  liis 

providence, 

*  Dent.  v.  29.  Deur.  xxxii.  18,  19,  20.  i  Chron.  xxviii.  9.  Pfal. 
Jxxviii.  7,8,  10,  u,  35*,  36,  37,  41,  4.2,  56.  &c.  Pfal.  cvi.  3.  12 — 
j  £.  Pfal.  cxxv.  4,  5.  Prov.  xxvi.  u.  If.  Ixiv.  5.  Jer.  xvii.  13.  Fzek. 
iii.  20.  andxviii.  24.  and  xxxiii.  12,  13.  Matth.  x.  22.  and  xiii. 
4. — R.  with  veries  19. — 23.  and  xxv.  R.  and  xxiv.  12,  13.  Luke  ix. 
62.  and  xii.  35-.  &c.  and  xxii.  28.  and  xvii.  32.  John  viii.  30,  31. 
and  xv.  6,7,8,  10,  16.  Rom.  ii.  7.  and  xi.  22.  Col.  i.  22,  23. 
Heb.  iii.  6,  12,  14.  and  vi.  u,  12.  and  x.  3;.  Cfff.  James  i.  29. 
"Rev.  ii.  15,  26.  and  ii.  10.  i  Tim.  ii.  15.  2  Tim.  iv.  4.— 3. 


OF    GRACIOUS    AFFECTIONS.         ^;$ 

providence,  to  bring  trials  on  his  profeffing  friends  and  f Br 
yants  designedly,  that  he  may  mamieil  them,  and  may  exhibit 
futticicut  matter  of  conviftion  of  the  itate  which  they  are  in, 
to  their  own  confciences  ;  arid  oftentimes,  to  the  world.  As 
appears  by  innumerable  icriptures ;  fume  are  referred  to  the 
margin.* 

True  faints  may  be  guilty  of  fome  kinds  and  degrees  of  back- 
fliding,  and  may  be  foiled  by  particular  temptations,  and  may 
fall  into  fin,  yea  great  fins  :  but  they  can  never  fall  away  fo, 
as  to  grow  weary  of  religion,  and  the  fervice  or  God,  and  ha 
bitually  to  diflike  it  and  neglect  it,  either  on  its  own  account, 
or  on  account  of  the  difficulties  thai  attend  it ;  as  is  evident  by 
Gdl.  vi.  9.  Rom.  ii.  7.  Heb.  x.  36.  If.  xliii.  22.  Mai.  i.  13. 
They  can  never  backflide,  fo  as  to  continue  no  longer  in  a  way 
of  univcrlal  obedience  :  or  fo,  that  it  ihall  ceafe  to  be  their  man- 
ncr  to  obferve  ail  the  rules  of  Chriftianity,  and  do  all  duties  re 
quired,  even  the  moft  difficult,  and  in  the  moft  difficult  cir- 
cumihnces.t  This  is  abundantly  manifefled  by  the  thing?  that 

have 

*  Gen.  xxii.  i.  Exod.  xv.  25*.  and  xvi.  4.  Deut.  viii.  2,  i^y  16. 
Kiid  xiii.  3.  Judg.  ii.  22.  and  iii.  i,  4.  Job  xxiii.  10.  Pfal.  ixvi. 
fo,  ii.  Ezek.  iii.  20.  Dan.  xii.  10.  Zech.  xiii.  9.  Matth.  viii.  10, 
20.  and  xviii.  21,  22.  Luke  i.  35-.  i  Cor.  xi.  19.  2  Cor.  viii.  8. 
jam.  i.  12.  i  Pet.  iv.  12.  i  John  ii.  19.  Heb.  xi.  17.  Rev.  iii.  10. 

•f  f<  One  way  of  fin  is  exception  enough  againft  mens  falvation, 
though  their  temptations  be  great.  Some  perfons  delight  in  iniquity  ; 
they  take  pleafure  in  rudenefs,  and  intemperate  practices  :  but  there 
be  others,  that  do  not  delight  in  fin  ;  when  they  can  handfomely  avoid 
it,  they  do  not  chafe  it ;  except  they  be  under  fome  great  neceility,  they 
will  not  do  it.  They  are  afraid  to  fin  ;  they  think  it  is  dangerous,* and 
have  fome  care  to  avoid  it :  but  ibme  times  they  force  thcrnftlves  to  i; ;:  ; 
they  are  reduced  to  difficulties,  and  cannot  tell  how  well  to  avoid  it ; 
it  is  a  dangerous  thing  not  to  do  it.  if  Naaman  do  not  bow  himfelf  in  the 
houfe  of  Rimmori,  the  king  will  be  in  a  rage  with  him,  take  away 
his  office,  it  may  betake  away  his  life,  andiohe  complies  ;  2  Kings 
v.  18. — So  Jeroboam  forced  himfelf  to  fet  up  the  calves  at  Dan  and 
Bethel :  he  thought  that  if  the  people  went  up  to  Jerufabm  to  Vv-cr- 
(hip,  they  would  return  to  Rehoboam,  and  kill  him  ;  therefore  he 
mull  think  of  fome  expedient  to  deliver  himfelf  in  this  lini*;;  i 
Kings  xii.  27,28.  He  was  driven  by  appearing  neceffity  to  take  ihif 
wicked  courfe. — So  the  ftony-ground  hearers  were  willing  to  retain 
the  profeffion  of  the  true  religion  ;  but  the  cafe  was  fuch,  that  thcv 
thought  they  could  not  well  do  it  :  Mate.  xiii.  21.  "  When  tribulati- 
**  on  or  perfecution  arifeth  becaufe  of  the  word,  by  and  by  he  is 

lt  ponded." 


T    H    E       T    Vv'    E    L    F     T    H       S    I    C    N  Part   III, 

have  been  obfervecl  already.     Nor  can  they  ever  fall  away  fo, 
as  habitually   to  be  more  engaged  in  other  things,  than  in  the 
bufinefs  of  religion;  or  io  that  it  fhould  become  their  way  and 
manner  to  ferve  fornething  eife   more  than  God  ;  or  fo  as  ila- 
tedly  to  cesfe  to  ferve  God,  with  (uch  earneilnefs  and  diligence, 
as  Hill  to  be  habitually  devoted  and  given  up  to  the  bufinefs  of 
K-iigicn;   imlefs  thofe  words  of  Chrift  can  fall  to  the  ground,- 
Ye   c&xhct  ferve  two  majlers,  end  thofe  of  the  apoille,  He  that 
ZL-iil  be  a  fntnd  of  the  world,  is  ike  enemy  oj  God  ;  and  unlefs  a 
faint  can  change  his  God,  and  yet  be  a  true  faint.     Nor  can  a 
true  faint  ever  fall  away  fo,  that  it  fha'l  come  to  this,  that  or 
dinarily  there  (hall  be  no  remarkable  difference  in  his  walk  and 
behaviour  fince   his  conveiTion  from   what  was  before.     They 
that  are  truly  converted  are  new   men,    new  creatures ;  new, 
#ot  only  within,   but  without;  they  are  ianBified  throughout,' 
in  fpirit,  foul  and  body;  old  things   are  palled  away,  all  things 
are   become  new ;  they  have  new  hearts,  and  new  eyes,  new 
ears,  new  tongues,   new  hands,   new  feet ;  i.  c.  a  new  conver- 
fation   and    practice;  and   they   walk  in  ncwncfs  of  life,  and 
continue  to  do  fo  to  the  end  of  life.     And  they  that  fall  away, 
and  ceafe  vifibly  to  do  fo,    it   is   a  flgn  they  never  were  rifen 
with  Chnil.i  And  cfrecially  when  mens  opinion  of.their  being 

converted, 

<:  offended."  So  Aclian  and  Gehazi  had  fingular  opportunities  to  get 
an  eltate ;  if  they  live  twenty  years  they  are  not  like  to  have  foch  an 
advantage  ;  and  they  force  themfeiVes  to  borrow  a  point,  and  break 
the  law  of  God.  T  hey  lay  a  neceiiity  on  eftate,  and  liberty,  and  life,- 
but  not  upon  obedience.  If  a  man  be  willing  to  ferve  God  in  ordi 
nary  cafes,  bat  exciiie  himfelf  when  there  be  great  difficulties,  he  is 
\\oi  «rod!v.  It  is  a  finall  matter  to  ferve  God  when  r^n  have  no 
temptation  ;  but  Lot  was  holy  in  Sodom.  Noah  V/HK  righteous  in  the 
(,]d  world.  Temptations  trv  mm,  but  they  do  not  force  men  to  fm  : 
;.nd  eruce  will  efiablifli  the  heart  in  a  day  of  temptation.  They  are 
blr -'iea  that  do  endure  temptation,  James  i.  -i  2.  I>ut  they  are  curfed 
t'^t  ic-ll  away  in  a  cay  of  temptation. "  Sicdaara's  V/cy  to  knc~js 
favriy  a»d:!ypccrifc 

t  "  Hence  vrc  iearn  \\ hat  verdid  to  pafs  and  give  in,  concerning 
tlioth  ir.en  thin.t  decay  and  fall  off  from  the  Lord.  They  never  h;:d 
ifilin  the  veiltl;  never  had  a  dram  of  grace  in  their  heart.  Thus 
j  loan  ii.  19.  *f  if  they  had  been  of  us,  they  would  no  doubt  have 
(£  continued  with  us."  It  feems  they  were  fuch  men,  whichvvere 
fo  r;r-.iuentand  excellent,  as  that  there  were  no  brands  nor  marks  up- 
ve  notice  to  the  churches,  that  they  were  marked  cut 


for  apoftacy  ; 


jut  were  onlyciifcovered  to  be  unfound,  by  their  apo- 


fy  ;  and"  this  was   argument  good  enough."     Skegtird's   Parable, 
Fart  I,  p.  326. 


o  F    G  R  A  c  i  o  u  s  AFFECTION  &        -425 

converted,  and  fo  in  a  fafe  cftate,  is  the  very  caufe  of  their 
corning  to  this,  it  is  a  moft  evident  fign  of  their  hypdtrify.  f 
And  tiiat,  whether  their  failing  away  be  into  their  former  fins* 
or  into  fome  new  kind  of  wickedneis,  having  the  covrupticn 
of  nature  only  turned  into  a  new  channel,  inllead  of  its  being 
mortified.  As  when  perfons  that  think  themfclves  converted, 
though  they  do  not  return  to  former  profanenefs  and  lewdnels ; 
yet  horn  the  high  opinion  they  have  of  their  experiences, 
graces,  and  privileges,  gradually  fettle  more  and  more  in  a 
ielf-righteous  and  fpiritually  proud  temper  of  mind,  and  in 
fuch  a  manner  of  behaviour  and  convei  fation,  as  naturally  arifes 
therefrom..  When  it  is  thus  with  men,  however  far  they 
may  feem  to  be  from  their  former  evil  practices,  this  alone  is 
enough  to  condemn  them,  and  may  render  their  laft  ftate  far 
\vorfe  than  the  fnft.  For  this  feems  to  be  the  very  cafe  of  the. 
Jews  of  that  generation  that  Chrift  fpeaks  of,  Matth.  xii.  43, 
44'  4<5-  W^JO  naving  been  awakened  by  John  the  baptifi's  preach 
ing,  and  brought  to  a  reformation  of  their  former  licentious 
courfes,  whereby  the  unclean  fpirit  was  as  it  were  turned  out,, 
and  the  houfe  fwept  and  garniihed •  yet  being  empty  of  God 
and  of  grace,  became,  full  of  themfelves,  and  were  exalted  in 
an  exceeding  high  opinion  of  their  own  righteoufnefs  and  emi 
nent  holiriefs,  and  became  habituated  to  an  anfwerabiy  felf-ex- 
alting  behaviour  ;  fo  changing  the  fins  of  publicans  and  harlots, 
for  thofe  of  the  Pharifees ;  and  in  the  iflue,  had  feven  devils, 
worfe  than  the  firfL  Thus 

H  hh 

i  "  When  a  man's  riiing  is  the  caufe  of  his  fall>  orfeals  a  mart  up 
iin  his  fall,  or  at  leaft  the  caufe  through  his  corruption.  Ex.  Gr~ 
Time  was,  a  man  lived  a  loofe,  carelefs,  carnal  life  j  by  the  mini- 
ftry  of  fome  word,  or  reading  of  fome  book,  or  fpcaking  with  fome 
friend,  he  conies  to  be  convinced  of  his  mifery  and  woful  condition, 
and  fees  no  good  nor  grace  in  himfjlf ;  he  hath  been  even  hitherto 
deceived  :  at  lalt  he  comes  to  get  fome  li^ht,  fome  talle,,  fome  for- 
rows,  fome  heart  to  ufc  the  m-^ans,  fome  comrbrt,  and  mercy,  and 
hope  of  life  :  and  when  it  is  thus  with  him,  now  he  fails  ;  he  grows 
full  and  falls  ;  and  this  ruing  is  the  caufe  of  his  fall  ;  hir>  light  is 
darknefs  au-l  death  to  him  •  arid  grows  to  a. form  of  k'novvlege  ;  hi* 
riling  make-5  him  fall  to  formality,  and  then  to  profanenefs  ;  and  fo 
his  tafting  fatisfies  him;  his  forrows  empty  his  heart  of  forrow  for 
fin  ;  and  his  forro\vs  for  his  falls  harden  his  heart  in  his  falls ;  an^ 
all  tho  means  of  recovering  him  harden  him. — Lock  as  it  is  in  difea- 
iv-s ;  it  the  phyiiC  and  meat  turns  to  be  poifon,  then  there  is  m  hope 
of  recovery  ;  a  man  is  Tick  to  death  now.  The  faint's  little  IE s:'.fm--* 
makes  him  forget  what  is  behind."  Sh?/>ar4's  Parallc,  Pan  I.  p.  226. 


426       THE     TWELFTH     SIGN       Part  IIL 

Thus  I  have  explained  what  exercife  and  fruit  I  mean,  when 
I  fay,  that  gracious  affections  have  their  exercife  and  fruit  in 
Chriitian  practice. 

The  reafon  why  gracious  affeclions  have  fuch  a  tendency  and 
effect,  appears  from  many  things  that  have  already  been  ob- 
feryed,  in  the  preceding  parts  of  this  difcourfe. 

The  reafon  of  it  appears  from  this,  rival  gracious  affeclions  do 
anfefrom  tkoje  operations  and  influences  which  arc  jpuitual^ 
and  that  the  inward  principle  fioin  whence  they  flow,  is  fome- 
thing  divine,  a  communication  of  God,  a  participation  of  the 
divine  nature,  Chnit  Jiving  in  the  heart,*  the  holy  Spirh  dwell 
ing  there,  in  union  with  the  faculties  of  the  foul,  as  an  inter 
nal  vital  principle,  exerting  his  own  proper  nature,  in  the  ex 
ercife  of  thole  faculties.  This  is  fufficient  to  ihew  us  why  true 
grace  mould  have  fuch  afiivity,  power  and  efficacy.  No  won 
der  that  which  is  divine,  is  powerful  and  effe6iual ;  for  it  has 
omnipotence  on  its  fidew~.  If  God  dwells  in  the  heart,  and  be 
vitally  united  to  it,  he  will  ihew  that  he  is  a  God,  by  the  ef 
ficacy  of  his  operation.  Chrift  is  not  in  the  heart  of  a  faint,  as 
^in  a  lepulchre,  or  as  a  dead  faviour,  that  does  nothing  ;  but  as 
in  his  temple,  and  as  one  that  is  alive  from  the  dead.  For  in 
the  heart  where  Chrift  favingly  is,  there  he  lives,  arid  exerts 
himfelf  after  tiie  power  of  that  endlefs  life,  that  he  received  at 
his  refurre6lion.  Thus  every  faint  that  is  the  fubje6l  of 
the  benefit  of  Chrift's  fuffeiings,  is  made  to  know  and  experi 
ence  the  power  of  his  refurreclion.  The  Spirit  of  Chi  if\ 
which  is  the  immediate  fpring  of  grace  in  the  heart,  is  all  life, 
all  power,  all  act;  2  Cor.  ii.  4. — "  In  dernonflration  of  the 
*•  Spirit,  and  of  power."  i  Theff.  i.  5.  "  Our  gofpel  came  not 
"  unto  you  in  word  only,  but  alfo  in  power,  and  in  the  Holy 
**  Ghoft."  i  Cor.  iv.  20.  "  The  kingdom  of  God  is  not  in 
"  word,  but  in  power."  Hence  faving  affections,  though  often 
times  they  do  not  make  fo  great  a  noife  and  (how  as  others ; 
vet  have  in  them  a  fecret  folidity,  life  and  ftrength,  whereby 
they  take  hold  of,  and  carry  away  the  heart,  leading  it  into  a 
'kind  of  captivity,  2  Cor.  x.  5.  gaining  a  full  and  ftedfaft  de 
termination  of  the  will  for  God  and  holinefs,  Pfal.  ex.  3.  "  Thy 
*'  people  fhall  be  willing  in  the  day  of  thy  power."  And  thus  it 
is  that  holy  affections  have  a  governing  power  in  the  courfeofa 
man's  life.  A  ftatue  may  look  very  much  like  a  real  man,  and 
a  beautiful  man  ;  yea  it  may  have,  in  its  appearance  to  the  eye, 
the  refemblauce  of  a  very  lively,  flrong  and  acTive  man  ;  but 

yet  ' 


OF    GRACIOUS    AFFECTIONS.        427 

yet  an  inward  principle  of  life  and  ilrength  is  wanting  ;  and 
therefore  it  does  nothing,  it  brings  nothing  to  pafs,  there  is  no 
Action  or. operation  to  anfwer  the  ihew.  Falfe  difcoveries  and 
affech'oris  do  not  go  deep  enough,  to  reach  and  govern  the 
fpring  of  metis  actions  and  practice.  The  feed  in  Oony  ground 
had  not  deepnefsof  earth,  and  the  root  did  not  go  deep  enough 
to  bring  forth  fruit.  But  gracious  affections  go  to  the  very 
bottom  of  the  heart,  and  take  hold  of  the  very  imnoft  fpririgs 
of  life  and  activity.  Herein  chiefly  appears  the  power  of  true 
godlinefs,  viz.  in  its  being'  effectual  in  praclice.  And  the 
efficacy  of  godiinefs  in  this  refpecl,  is  what  the  apoflle  has 
refpecl  to,  when  he  /peaks  of  the  power  of  godiinefs,.  2  Tim. 
iii.  5.  as  is  veuy  plain  ;  for  he  there  is  particularly  declaring, 
how  forne  profelfors  of  religion  would  notoriously  fail  in  the 
practice  of  it,  and  then  in  the  ^th  verfe  obferves,  that  in  being 
thus  of  an  unholy  praclice,  they  deny  the  power  of  godiinefs, 
though  they  have  the  form  of  it.  Indeed  the  power  of  godiinefs 
is  exerted  in  the  firft  place  within  the  foul,  in  the  fenfible, 
lively  exercife  of  gracious  affeclions  there.  Yet  the  principal 
evidence  of  this  power  of  godiinefs,  is  in  thofe  excrcifes  of  ho 
ly  affeclions  that  are  practical,  and  in  their  being  practical ;  in 
conquering  the  will,  and  conquering  the  lufts  and  corruptions 
of  men,  and  carrying  men  on  in  the  way  of  holinefs,  through 
all  temptation,  difficulty  and  oppofition. 

Again,  the  reafon  why  gracious  affeclions  have  their  exercife 
and  effect  in  Chriftian  practice,  appears  from  this,  (which  has 
alfo  been  before  obferved,)  that  the  fir  ft  objective  ground  of  gra 
cious  affetiions,  is  the  tran/cendently  excellent  and  amiable  na 
ture,  oj  divine,  things,  as  they  are  in  thernfdvcs,  and  not  any 
concaved  relation  they  bear  to  fiff,  or  fclf- inf.f.refl .  This  fhews 
why  holy  affeclions  willcaufe  men  to  be  holy  in  their  practice 
univerfally.  What  makes  men  partial  in  religion  is,  that  they 
feck  themfelves,  and  not  God,  in  their  religion,  and  clofe 
with  religion,  not  for  iis  own  excellent  nature,  but  only  to 
ferve  a  turn.  He  that  clofes  with  religion  only  to  ferve  a  turn, 
will  clofe  with  no  more  of  it  than  he  imagines  ferves  that  turn: 
but  he  that  clofes  with  religion,  for  its  own  excellent  and  love 
ly  nature,  clofes  with  all  that  has  that  nature:  he  that  embra 
ces  religion  for  its  own  fake,  embraces  the  whole  of  religion. 
This  alfo  (hews  why  gracious  aficclions  will  caufe  men  to  prac- 
tife  religion  perfeveringiy,  and  at  all  times.  Religion  may 
alter  greatly  in  procefs  of  dm?,  as  to  its  coufiflence  with  mens 

private 


428         T    H    E       T    W    E    L    F    T    H      S    I    G    N         Part   IIL 

private  intereft,  in  many  refpeFts  ;  and  therefore  he  that  corn- 
plies  with  it  only  from  feirim  views,  is  liable,  in  change  of 
times,  to  forfake  it :  but  the  excellent  nature  of  religion,  as  it 
is  in  itfelf,  is  invariable  ;  it  is  always  the  fame,  at  all  times, 
and  through  all  changes  ;  it  never  alters  in  any  refpect. 

The  reafori  why  gracious  affections  iffue  in  holy  practice, 
alfo  further  appears  from  the  kind  of  excellency  of  divine 
things,  that  it  has  been  obferved  is  the  foundation  of  all  holy 
affections,  viz.  their  moral  excellency,  or  the.  beauty  of ~  their 
holinefs.  No  wonder  that  a  love  to  holinefs,  for  hohnefs  fake, 
inclines  perfons  to-  praftife  holinefs,  and  to  prattife  every 
thing  that  is  holy.  Seeing  holinefs  is  the  main  thing  that  ex 
cites,  draws,  and  governs  all  gracious  affections,  no  wonder 
that  all  fuch  affeclions  tend  to  holinefs.  That  which  men  love,, 
they  defire  to  have  and  to  he  united  to,  and  poffefied  of.  That 
beauty  which  men  delight  in,  they  defire  to  be  adorned  with. 
Thofe  a<5ts  which  men,  delight  in,  they  neceflarily  incline 
to  do. 

And  what  has  been  obferved  of  that  divine  teaching  and 
leading  of  the.  Spirit  of  God,  which  there  is  in  gracious  affec 
tions,  mews  the  reafon  of  this  tendency  of  fuch  affeclions  to 
an  univerfally  holy  practice.  For  as  has  been  obferved,  the 
Spirit  of  God  in  this  his  divine  teaching  and  leading,  gives  the 
foul  a  natural  relifh  of  thefweetnefs  of  that  which  is  holy,  and 
of  every  thing  that  is  holy,  fo  far  as  it  comes  in  view,  and  ex 
cites  a  diirelifh  and  difgufi  of  every  thing  that  is  unholy. 

The  fame  alfo  appears  from  what  has  been  obferved  of  the 
nature  of  that  fpiritual  knowlege,: which  is  the  foundation  of 
all  holy  affection,  as  confiding  in  a  /en ft  and  view  of  that  ex-  "' 
cellency  in  divine  things,  which  is  fupreme.  and  tranfcendent. 
For  hereby  thefe  things  appear  above  all  others,  worthy  to  be 
chofen  and  adhered  to.  By  the  fight  of  the  tranfcendent  glory 
of  Clirift,  true  Chriftians  fee  him  worthy  to  be  followed;  and 
fo  are  powerfully  drawn  after  him  ;  they  fee  him  worthy  that 
they  fhould  forfake  all  for  him  :  by  the  fight  of  that  fuptrlative 
amiablenefs,  they  are  thoroughly  difpofed  to  be  fubjecl:  to  him, 
and  engaged  to  labour  with  earneftnefs  and  activity  in  his  fer- 
vice,  and  made  willing  to  go  through  all  difficulties  for  his, 
fake.  And  it  is  the  difcovery  of  this  divine  excellency  of 
Chrift,  that  makes  them  conftant  to  him  :  for  it  makes  a  deep 
imprefrion  upon  their  minds,  that  they  cannot  forget  him  ;  and 
they  will  follow  him  whitherfoever  he  goes,  and  it  is  in  vain, 
for  any  to  endeavor  to  draw  them  away  from  him. 

The 


OF   GRACIOUS   AFFECTIONS 

The  rcafon  of  this  practical  tendency    and  iflue  of  gracious 
ffections,  further   appears,  from   what  has  been   obferved  of 
fuch  affections  being  attended  with  a  thorough  conviihon  of 


judgment^  of  the  reality  and  certainty  oj  divine  things.  No 
Wonder  tii-t  they  who  were  never  thoroughly  convinced  that 
there  is  any  reality  in  the  things  of  religion,  will  never  be  at 
the  labor  and  trouble  of  fuch  an  earneft,  univerfal  and  perfe- 
vering  practice  of  religion,  through  all  difficulties,  felf-de- 
niais  and  fufferings,  in  a  dependence  on  that,  which  they  are 
not  convinced  of.  But  on  the  other  hand,  they  who  are  tho 
roughly  convinced  of  the  certain  truth  of  thofe  things,  mufl 
needs  be  governed  by  them  in  their  practice ;  for  the  things 
revealed  in  the  word  of  God  are  fo  great,  and  fo  infinitely 
more  important  than  all  other  things,  that  it  is  inconfillent 
with  the  human  nature,  that  a  man  ihould  fully  believe  the 
truth  of  them,  and  not  be  influenced  by  them  above  all  things, 
in  his  practice. 

Again,  the  reafon  of  this  expreffion  and  effect  of  holy  af 
fections  in  the  pra6tice,  appears  from  what  has  been  obferved 
of  a  change  of  nature,  accompanying  fuch  a/feclions.  Without 
a  change  of  nature,  mens  practice  will  not  be  thoroughly  chan 
ged.  Until  the  tree  be  made  good,  the  fruit  will  not  be  good. 
Men  do  not  gather  grapes  of  thorns,  nor  figs  of  thill  les.  The 
fwine  may  be  warned,  and  appear  clean  for  a  little  while,  but 
yet,  without  a  change  of  nature,  he  will  flill  wallow  in  the  mire. 
Nature  is  a  more  powerful  principle  of  action,  than  any  thing 
that  oppofes  it :  though  it  may  be  violently  retrained  for  a 
while,  it  will  finally  overcome  that  which  retrains  it :  it  is 
like  theflreamof  a  river,  it  may  be  flopped  a  while  with  a  dam, 
but  if  nothing  be  done  to  dry  the  fountain,  it  will  not  be  flop 
ped  always  ;  it  will  have  a  courfe,  either  in  its  old  channel, 
or  a  new  one.  Nature  is  a  thing  more  conllant  and  perma 
nent,  than  any  of  thofe  things  that  are  the  foundation  of  carnal 
mens  reformation  and  righteoufnefs.  When  a  natural  man 
denies  his  luft,  and  lives  a  flrict,  religious  life,  and  feems 
humble,  painful  and  earner!  in  religion,  it  is  not  natural,  it  is 
all  a  force  againfl  nature  ;  as  when  a  Aone  is  violently  thrown 
upwards ;  but  that  force  will  be  gradually  fpent ;  yet  nature 
will  remain  in  its  full  ilrength,  and  fo  prevails  again,  and  the 
{lone  returns  downwards.  As  long  as  corrupt  nature  is  not 
mortified,  but  the  principle  left  whole  in  a  man,  it  is  a  vain 
thing  to  expect  that  it  fhould  not  govern.  But  if  the  old  na 
ture 


THE     TWELFTH    SIGN      Part  III. 

tore  be  indeed  mortified,  and  a  new  and  heavenly  nature  infil 
led  4  then  may  it  well  be  expected,  that  men  will  walk  in  new- 
Hefs  of  life,  and  continue  to  do  fo  to  the  end  of  their  days. 

The  reafon  of  this  practical  exercife  and  effect  of  holy  affec 
tions,  may  alfo  be  partly  feen,  from  what  has  been  faid  of  that 
Jpirit  of  humility,  which  attends  tk$m.     Humility  is  that  where 
in  a  fpirit  of  obedience  does  much  confift.     A  proud  fpirit  is  a 
rebellious   fpirit,    but    an   humble  fpirjt  is  a  yieldable,  fubject, 
obediential  fpirit.     We  fee  among  men,  that  the  fervant  who 
w  is  of  a  haughty  fpirit,.  is  not  apt  in  every  thing  to  be  fubmiffive 
and  obedient  to  the  will  of  his  mafler;  but  it  is  otherwife  with 
that  fervant  \yho  is  of  a  lowly  fpirit. 

And  that  lamb-like^  dov  z -like  fpirit ,  that  has  been  fpoken  of, 
which  accompanies  all  gracious  affections,  fulfils  (as  the  apoille 
obferves,  Rom.  xiii.  8,  9,  10.  and  Gal.  v.  14.)  all  the  duties  of 
the  fecond  table  of  the  law;  wherein  Chriftian  practice  does 
very  much  corifift,  and  wherein  the  external  practice  of  Chrif- 
tianity  chiefly  coniifis. 

And  the  reafon  why  gracious  affections  are  attended  with 
that  ftritt,  univerfal  and  conftant  obedience  which  has  been 
fpoken  of,  further  appears,  from  what  has  been  obferved  of 
.that  tender  nefs  of  fpirit,  which  accompanies  the  affections  of 
true  faints,  caufing  in  them  fo  quick  and  lively  a  fenfe  of  pain, 
through  the  prefence  of  moral  evil,  and  fuch  a  dread  of  the  ap 
pearance  of  evil. 

And  one  great  reafon  why  the  ChriiHan  practice  which  flows 
from  gracious  affections,  is  univerfal,  and  conftant,  and  per- 
fevering,  appears  from  what  has  been  obferved  of  thofe  affec 
tions  themfelves,  from  whence  this  praclice  flows,  being  uni 
verfal  and  conftant,  in  all  kinds  of  holy  exercifes,  and  towards 
all  objects,  and  in  all  circumftances,  and  at  all  feafons,  in  a 
beautiful  fymmetry  and  proportion. 

And  much  of  the  reafon  why  holy  affections  are  expreffed 
and  manifefted  in  fuch  an  earneftnefs,  a(tivity,  and  engaged- 
nefs  and  perfeverance  in  holy  practice,  as  has  been  fpoken  of, 
appears  from  what  has  been  obferved,  of  the  fpiritual  appetite 
and  longing  after  further  attainments  in  religion,  which  ever 
more  attends  true  affection,  and  does  not  decay,  but  increafes 
as  thofe  affections  increafe. 

Thus  we  fee  how  the  tendency  of  holy  affections  to  fuch  a 
Chriftian  practice  as  has  been  explained,  appears  from  each  of 
thofe  characteriftics.  of  holy  affection,  that  have  been  before 
fpoken  of.  Ari4 


OF    GRACIOUS    AFFECTIONS. 

And  this  point  may  be  further  illuflrated  and  confirmed,  if 
it  be  confidered,  that  the  holy  fcriptures  do  abundantly  place 
fincerity  and  foundnefs  in  religion,  in  making  a  full  choice  of 
God  as  our  only  Lord  and  portion,  forfaking  all  for  him,  and 
in  a  full  determination  of  the  will  for  God  and  Chrift,  on  count 
ing  the  coil ;  in  our  hearts  doling  and  complying  with  the  re 
ligion  of  Jefus  Chi  iff,  with  ail  that  belongs  to  it,  embracing  it 
with  all  its  difficulties,  as  it  were  hating  our  deareft  earthly 
enjoyments,  and  even  our  own  lives,  for  Chrifl;  giving  up 
ourielves,  with  all  that  we  have,  wholly  and  for  ever,  unto 
Cbriil,  without  keeping  back  any  thing,  ormakingany  referve^ 
or,  in  one  word,  in  the  great  duty  of  ftlf-denial  for  Chriil;  or 
in  denying,  i.  e,  as  it  were  difowning  and  renouncing  our- 
felves  for  him,  making  ourfelves  nothing  that  he  may  be  all. 
See  the  texts  to  this  purpofe  referred  to  in  the  margin  *.  Now 
furely  having  an,  heart  to  forfake  all  for  Chrifr,  tends  to  aftu- 
ally  forfaking  all  for  him,  fo  far  as  there  is  occafion,  and  we 
have  the  trial.  An  having  an  heart  to  deny  ourfelves  for 
Chrift,  tends  to  a  denying  ourfelves  in  deed,  when  Chrifl:  and 
feif-intereil  fland  in  competition.  A  giving  up  ourfelves, 
with  all  that  we  have,  in  our  hearts,  without  making  any  re* 
feive  there,  tends  to  our  behaving  ourfelves  univerfally  as  his, 
as  fubjeft  to  his  will,  and  devoted  to  his  ends.  Our  hearts  en 
tirely  clofmg  with  the  religion  of  Jefus,  with  all  that  belongs 
to  it,  and  as  attended  with  all  its  difficulties,  upon  a  deliberate 
counting  the  coil,  tends  to  an  univerfal  clofmg  with  the  fame 
in  aB  and  deed,  and  aftually  going  through  all  the  difficulties 
that  we  meet  with  in  the  way  of  religion,  and  fo  holding  out 
with  patience  and  perfeverarice. 

The  tendency  of  grace  in  the  heart  to  holy  practice,  is  very 
direct,  and  the  connection  mofl  natural,  clofe,  and  neceflary. 

True 

*  Matth.  v.  29,  30.  Chap.  vi.  24.  Chap.  viii.  19 — 22.  Chap, 
iv.  1 8,  to  22.  Chap.  x.  37,  38,  39.  Chap.  xiii.  44,49,  46.  Chap, 
xvi.  24,  25,  26.  Chap,  xviii.  S,  9.  Chap.  xix.  21,  27,28,  29.  Luke 
v.  27,  28.  Chap.  x.  42.  Chap.  xii.  33,  34.  Chap.  xiv*.  16 — 20,  25, 
• — 33.  Chap.  xvi.  13.  Aftsiv.  34,  33-.  with  Chap.  v.  i  —  1 1.  Kom. 
vi.  3 — 8.  Gal.  ii.  20,  Chap.  vi.  14.  Phillip,  iii.  / — 10.  Jam.  i.  8,9, 

10.  Chap.  iv.  4.     i  John  ii.   15.    Rev.  xiv.  4.    Gen.  xii.  i 4. 

with  Heb.  xi.  8,  9,  10.    Gen.  xxii.  12.  and  Heb.  xi.  17.  Chap,  x  . 

24 — 27.  Deut.  xiii.  6.  and  Chap,  xxxiii.  9.  Ruth  i.  6 16.  with 

•  Pfal,  xiv.    10,  ii.  and  2  Sam.   xv.  19 — 22.  Pfal.  Ixxiii.  25.   Pfal. 
xvi.  5,  6.  Lam.  iii.  24.  Jer1.  x.  16,. 


432       THE     TWELFTH     SIGN       Part  I1L 

True  grace  is  not  an  unaftive  thing;  there  is  nothing  in  hea* 
veil  or  earth  of  a  more  afclive  nature;  for  it  is  life  itfelf,  and 
the  moft  active  kind  of  life,  even  fpiritual  and  divine  life.  It 
is  no  barren  thing;  there  is  nothing  in  the  univerfe  that  in  its 
nature  has  a  greater  tendency  to  fruit*  Godiinefs  in  the  heart 
has  as  direct  a  relation  to  practice,  as  a  fountain  has  to  a  ftream, 
or  as  the  luminous  nature  of  the  fun  has  to  beams  fent  forth, 
or  as  life  has  to  breathing,  or  the  beating  of  the  pulfe,  or  any 
other  vital  aft ;  or  as  a  habit  or  principle  of  a&ion  has  to  ac 
tion:  for  it  is  the  very  naiure  and  notion  of  grace,  that  it  is  a 
principle  of  holy  action  or  practice.  Regeneration,  which  is 
that  work  of  God  in  which  grace  is  irifufed,  has  a  direft  rela 
tion  to  practice ;  for  it  is  the  very  end  of  it,  with  a  view  to 
which  the  whole  work  is  wrought :  all  is  calculated  and  fra 
med,  in  this  mighty  and  manifold  change  wrought  in  the  foul, 
fo  a?  direftly  to  tend  to  this  end;  Eph.  ii.  10.  "  For  we  are 
*'  his  workmanihip,  created  in  Chriit  Jefusunto  good  works." 
Yea  it  is  the  very  end  of  the  redemption  of  Chriit;  Tit.  ii.  14. 
*l  Who  gave  hirafelf  for  us,  that  he  might  redeem  us  from  all 
"  iniquity,  and  purify  unto  himfelf  a  peculiar  people,  zealous 
"  of  good  works."  2  Cor.  v.  15.  "  He  died  for  all,  that  they 
"  which  live,  mould  not  henceforth  live  unto  themfelves,  but 
"  unto  him  who  died  for  them, and  rofe  again."  Pieb.  ix.  14. 
•'  How  much  more  lhall  the  blood  of  Chriit,  who  through  the 
"  eternal  Spirit,  offered  himfelf  without  fpot  to  God,  purge 
"  your  conference  from  dead  works  to  ferve  the  living  God  ?" 
Col.  i.  21,  22.  **  And  you  that  were  fornetimes  alienated,  and 
"  enemies  in  your  mind  by  wicked  works,  yet  now  hath  he 
**  reconciled,  in  the  body  of  his  fieih  through  death,  to  prefent 
*'  you  holy  and  unblamable,  and  unreprovable  in  his  fight." 
i  Pet.  i.  18.  "  For  as  much  as  ye  know  that  ye  were  not  re- 
"  deemed  with  corruptible  things,  as  iilver  and  gold,  from  your 
"  vain  converfation." — Lukei.  74,  7^.  "  Thathe  would  giant 
"  unto  us,  that  we  being  delivered  out  of  the  hands  of  our  ene- 
"  mies,  might  ferve  him  without  fear,  in  holinefs  and  righteoui •• 
*'  nefs  before  him,  all  the  days  of  our  life."  God  oftenfpeaks 
of  holy  practice,  as  the  end  of  that  great  typical  reckmption,  the 
redemption  from  Egyptian  bondage;  as  Exod.  iv.  23.  "Let  my 
'*  fon  go,  that  he  may  ferve  me."  So  chap.  iv.  23.  and  vii.  16. 
andviii.  i,  20.  and  ix.  i,  13. and  x.  3.  And  this  isalfodeclared 
to  be  the  end  of  election ;  John  xv.  16.  "  Ye  have  not  chofen 
•'  me,  bull  have  chofen  you,  and  ordained  you,  that  you  ihouldgo 

"  and 


OF  GRACIOUS  AFFECTIONS.    433 

**  and  bring  forth  fruit,  and  that  your  fruit  mould  remain.'* 
Eph.  i.  4.  '*  Accurding  as  he  hath  cliofen  us  in  him,  before 
"  the  foundation  of  the  world,  that  we  ihould  be  holy,  and 
"  without  blame  before  him  in  love."  Chap.  it.  10.  "  Crea- 
*'  ted  unto  good  works,  which  God  hath  foreordained  that 
"  we  ihould  walk  in  them."  Holy  practice  is  as  much  the  end 
of  all  that  God  doe-;  about  his  faints,  as  fruit  is  the  end  of  all 
thehufbandman  does  about  the  growth  of  his  field  or  vineyard  : 
as  the  matter  is  often  reprcfented  in  fcripture  ;  Matlh.  iii.  10. 
chap.  xiii.  8,  23 — 30,  38.  chap.  xxi.  19,  33,  34.  Luke  xiii. 
6.  John  xv.  i,  2,  4,  5,  6,  8.  i  Cor.  iii.  9.  Heb.  vi.  7,  8. 
If.  v.  i — 8.  Cant.  viii.  11,  12.  If.  xxvii.  2,  3.  t  And 
therefore  every  thing  in  a  true  Chriflian  is  calculated  to  reach 
this  end.  This  fruit  of  holy  practice,  is  what  every  grace^ 
and  every  difcovery,  and  every  individual  thing,  which  be 
longs  to  Chriflian  experience,  has  a  direct  tendency  to.  * 

T    •    *  TII 

1 1 1  The 

f  "  To  profcfs  to  know  much  is  eafy ;  but  to  bring  your  afFecti- 
ens  into  fubjeclion,  to  wreitle  with  lulls,  to  crofs  your  wills  arid 
yourfelves,  upon  every  occafion,  this  is  hard*  The  Lord  looketh^ 
that  in  our  lives  we  ihould  be  ferviceable  to  him,  and  ufcful  to  men* 
That  which  is  within,  the  Lord  and  our  brethren  are  never  the  bet 
ter  for  it :  but  the  outward  obedience,  flowing  thence,  glorifieth 
God,  and  does  good  to  mem  The  Lord  will  have  this  dene;  What 
elie  is  the  end  of  our  planting  and  watering,  but  that  the  trees  may 
be  filled  with  fap  ?  And  what  is  the  end  of  thatfap,  but  that  the 
trees  may  bring  forth  fruit?  \Vhnt  carcth  the  hufband  man  for  leaves j 
and  barren  trees  ?"  Dr.  Prefan  of  the  Church's  Carriaetn 

*  "  What  is  the  end  of  every  grace,  but  to  mollify  the  heart,  and. 
make  it  pliable  to  fome  command  or  other  ?  Look,  how  many  com 
mandments,  fo  many  graces  there  are  in  virtue  and  efficacy,  although 
not  fo  many  feveral  names  are  given  them*  The  end  of  every  fuch 
grace  is  to  make  us  obedient  :  as  the  end  of  temperance  is  chaftity, 
t  j  bow  the  heart  to  thcfe  commands,  Beye  jl^r*  &c.  net  in  chamber- 
big  and  luantannrfs ,  &c.  When  the  Lord  comrnandcth  us  not  to  be 
angry  with  cur  brother,  the  end  of  meeknefs,  ar.d  why  the  Lord  inlV 
feth  it,  is  to  keep  us  from  u.iadvifed  rain  anger*  So  faith,  the  en.l 
of  it  is  to  take  jefus  Cliriit,  to  make  us  obedient  to  the  command  of 
the  gofpel,  which  commands  us  to  believe  in  him,;  So  as  all  grace* 
do  join  tog-ether,  but  to  frame  and  famion  the  foul  to  obedience  ; 
then  fo  much  obedience  as  is  in  your  livcs/o  much  grace  in  your  hearts, 
and  no  more.  Therefore  aik  your  hearts,  how  fubjecT:  you  are  to  the 
Lord  in  your  lives  ?  It  was  the  counfel  that  Francis  Spira  gave  to  ihcm 
about  him.,  faith  he,  Leara  all  of  me  to  tal-.e  liccd  of  fevering  faith. 


434       THE     T  w  E  L  v  T  i-i    S  i  G  N      Part  IIL 

The  conftant  and  indifToluble  connexion  that  there  is  be- 
tween  a  Chrifiian  principle  and  profeflion  in  the  true  faints, 
and  the  fruit  of  holy  practice  in  their  lives,  was  typified  of  old 
in  the  frame  of  the  golden  candleftick  in  the  temple.  It  is  be 
yond  doubt  that  that  golden  candleflick,  with  its  feven  branch 
es  and  feven  lamps,  was  a  type  of  the  church  of  Chiift.  The 
Holy  Ghoft  himfelf,  has  been  pieafed  to  put  that  maiterout  of 
doubt,  by  reprefenting  his  church  by  fuch  a  golden  candleilick, 
with  feven  lamps,  in  the  fourth  chapter  of  Zechariab,  and  re 
prefenting  the  feven  churches  of  Afia  by  feven  golden  candle- 
iiicks,  in  the  chapter  of  the  Revelation.  That  golden  candle- 
flick  in  the  temple  was  every  where,  throughout  its  whole 
frame,  made  with  knops  and  flowers,  Exod.  xxv.  31.  to  the 
end,  and  chap,  xxxvii.  17 — 24.  The  word  tranflated  knop, 
•in  the  original  fignifies  apple  or  pomegranate.  There  was  a 
knop  and  a  flower,  a  knopandajlown:  where-ever  there  was  a 
flower,  there  was  an  apple  or  pomegranate  writh  it:  the  flow 
er  and  the  fruit  were  conftantly  connected,  without  fail.  The 
flower  contained  the  principles  of  the  fruit,  and  a  beautiful 
promiimg  appearance  of  it;  and  it  never  was  a  deceitful  appear 
ance;  the  principle  or  {hew  of  fruit  had  evermore  real  fruit  at 
tending  it,  or  fucceeding  it.  So  it  is  in  the  church  of  Chrift : 
there  is  the  principle  of  fruit  in  grace  in  the  heart ;  and  there 
is  an  amiable  profeffion,  fignified  by  the  open  flowers  of  the 
candleftick;  and  there  is  anfwcrable  fruit,  in  holy  practice, 
conftantly  attendingthis  principle  and  profeflion*  Every  branch 
of  the  golden  candleftick,  thus  compofed  of  golden  apples  and 
flowers,  was  crowned  with  a  burning,  mining  lamp  on  the  top 
of  it.  For  it  is  by  this  means  that  the  faints  mine  as  lights  in 
the  world,  by  making  a  fair  and  good  profeffion  of  religion, 
and  having  their  profeflion  evermore  joined  with  anfwerable- 
fruit  in  practice,;  agreeable  to  that  of  our  Saviour,  Matt,  vi 
l£,  1.6.  "  Neither  do  men  light  a  candle,  and  put  it  under  4 

"  bumel, 

and  obedience  ;  I  taught  juftification  by  faith,  but  neglecled  obedience ; 
and  therefore  is  this  befallen  me.  I  have  known  fome  godly  men, 
whofe  comfort  on  their  death-beds  hath  been  not  from  the  inward  ads 
of  their  minds,  which  apart  confidered,  might  be  fubjeft  to  mifappre- 
henfions,  but  from  the  courfe  of  obedience  in  their  lives,  iffuingthence. 
Let  Chriftians  look  to  it,thatinall  their  con verfation,  as  theyftandirt 
every  relation,  as  fcholars,  tradefmen,  hufbands,  wives,  look  to  this, 
that  when  they  come  to  die,  they  have  been  fubjeft  in  all  things. 
This  will  yield  comfort.'*  Dr.  Preflons  Church's  Carriage* 


OF    GRACIOUS   AFFECTIONS.      435 

"  bufhel,  but  on  a  canclleftick,  and  it  giveth  light  unto  all  that 
"  are  in  the  houfe.  Let  your  light  fo  mine  before  men,  that 
"  they  may  SEE  YOUR  GOOD  WORKS,  and  glorify  your  Fa- 
"  ther  which  v  is  in  heaven."  A  fair  and  beautiful  profeilion, 
and  golden  fruits  accompanying  one  another,  are  the  amiable 
ornaments  of  the  true  church  of  Chrift.  Therefore  we  find 
that  apples  and  flowers  were  not  only  the  ornaments  of  the  can- 
dleflick  in  the  temple,  but  of  the  temple  itfeif,  which  is  a  type 
of  the  church  ;  which  the  apoflle  tells  us,  is  the  temple  of  tlu 
living  God.  See  i  Kings  vi.  18.  "  And  the  cedar  of  the  houfe 
"  within  was  carved  with  knops,  and  open  flowers."  The  or 
naments  and  crown  of  the  pillars,  at  the  entrance  of  the  tem 
ple,  were  of  the  fame  fort :  they  were  liiies  and  pomegranates, 
or  flowers  and  fruits  mixed  together,  i  Kings  vii.  18,  19.  So 
it  is  with  all  thole  that  are  as  pillars  in  tht  temple  of  God,  who 
Jliall go  no  more  out,  or  never  be  ejected  as  intruders;  as  it  is 
with  all  true  faints ;  Rev.  iii.  12.  "  Him  that  overcometh, 
*'  will  I  make  a  pillar  in  the  temple  of  my  God,  and  he  mall 
"  go  no  more  out." 

Much  the  fame  thing  feems  to  be  fignified  by  the  ornaments 
on  the  fkirt  of  the  ephod,  the  garment  of  Aaron  the  high  pried; 
which  were  golden  bells  arid  pomegranates.  That  thefe  fkirts 
of  Aaron's  garment  reprefent  the  church,  or  the  faints,  (that 
are  as  it  were  the  garment  of  Chrift),  ismanifeil,  for  they  are 
evidently  fo  fpoken  of,  Pfal.  cxxxiii.  i,  2.  "  Behold, how  good 
"  and  howpleafant  it  is,  for  brethren,  to  dwell  together  in  unity  ! 
*'  It  is  like  the  precious  ointment  upon  the  head,  that  ran  down. 
"  upon  the  beard,  even  Aaron's  beard,  that  went  down  to  the 
"  fkirts  of  his  garments."  That  ephod  of  Aaron  fignified  the 
fame  with  the  feamlefs  coat  of  Chrift  our  great  High  Piieft. 
As  Chrift's  coat  had  no  feam,  but  was  woven  from  the  top 
throughout,  fo  it  was  with  the  ephod,  Exod.  xxxix.  22.  As 
God  took  care  in  his  providence,  that  Chrift's  coat  fhould  not 
be  rent;  fo  God  took  fpecial  care  that  the  ephod  (hould  riot  be 
rent;  Exod.  xxviii.  32.  and  chap,  xxxix.  23.  The  golden 
bells  on  this  ephod,  by  their  precious  matter  and  pleafant  found, 
do  well  reprefent  the  good  profeffion  that  the  fainis  make ;  and 
the  pomegranates,  the  fruit  they  bring  forth.  And  as  in  the 
hem  of  the  ephod,  bells  and  pomegranates  were  conftantly  con 
nected,  as  is  once  and  again  obferved,  there  was  a  golden  bell 
and  a  pomegranate,  a  golden  bell  and  a  pomegranate,  Exod. 
xxviii.  34.  and  chap,  xxxix.  26  :  fo  it  is  in  the  true  faints  ; 

tkcir 


436       THE     TWELFTH    SIGN       Part  III, 

their  good  profefnon  and  their  good  fruit,  do  conftantly  accom 
pany  one  another:  the  fruit  they  bring  forth  in  life,  evermore 
anfwers  the  pleafant  found  of  their  profeflion. 

Again,  the  very  fame  thing  is  reprefented  by  Chrift,  in  his 
<3efcription  of  his  fpoufe,  Cant.  vii.  2.  «'  Thy  belly  is  like  an 
"  heap  of  wheat,  let  about  with  lilies."  Here  again  are  beau 
tiful  flowers,  and  good  fruit,  accompanying  one  another. — 
The  lilies  were  fair  and  beautiful  flowers,  and  the  wheat  was 
good  fruit. 

As  this  fruit  of  Chriflian  practice  is  evermore  found  in  true 
faints,  according  as  they  have  opportunity  and  trial,  fo  it  is 
found  in  them  only  ;  none  but  true  Chriilians  do  live  fuch  an 
obedient  life,  fo  univerfally  devoted  to  their  duty,  and  given 
up  to  the  bufinefs  of  a  Chriilian,  as  has  been  explained.  AH 
unfanctified  men  are  workers  of  iniquity :  they  are  of  their  fa 
ther  the  devil,  and  the  lufts  of  their  father  they  will  do.  There 
is  no  hypocrite  that  will  go  through  with  the  bufmcfs  of  reli 
gion,  and  both  begin  and  finifh  the  tour  :  they  will  not  endure 
the  trials  God  is  wont  to  bring  on  the  profefFors  of  religion, 
but  will  turn  afide  to  their  crooked  ways  :  they  will  not  be 
thoroughly  faithful  to  Chrifl  in  their  practice,  and  follow  him 
whitherfoever  he  goes.  Whatever  lengths  they  may  go  in  re- 
ligion  in  fome  inflances,  arid  though  they  may  appear  exceed 
ing  fmct.  and  mightily  engaged  in  the  fervice  of  God  for  a 
fcafon  ;  yet  they  are  fervants  to  fin  ;  the  chains  of  their  old  tafk- 
maflers  are  not  broken :  their  lulls  yet  have  a  reigning  power 
in  their  hearts  ;  and  therefore  to  thefe  mailers  they  will  bow 
down  again.*  Dan.  xii.  10.  "  Many  fhall  be  purified,  and 

"  made 

*  "  No  unregenerate  man,  though  lie  go  never  fo  far,  let  him  do 
never  fo  much,  but  he  lives  in  fome  one  fin  or  other,  fecret  or  open, 
little  or  gretit.  Judas  went  far,  but  he  was  covetous  :  Herod  went 
far,  but  he- loved  his  Kerodias.  Every  dog  hath  his  kennel;  every 
fwine  hath  his  fvrill ;  and  every  wicked  man  his  luft."  Shcpard's 
Sincere  convert ,  ill  edition,  p.  96. 

"  There  is  never  an  unfound  heart  in  the  world,  but  as  they  fay 
of  witches.,  they  have  fome  familiar  that  fucks  them,  fo  they  have 
fome  luft  that  is  beloved  of  them,  forne  beloved  there  is  they  have 
given  apromife  to,  never  to  forfake/'  Shepard's  Parabls,  Part  I. 
p.  15- 

f<  No  man  that  is  married  to  the  la\v,  but  bis  fig-leaves  cover  fome 
nakednefs.  All  his  duties  ever  brood  fome  lull.  There  is  fome  one 
fin  or  other  the  maa  Jives  in ;  which  either  the  Lord  difcovers,  and  he 

will 


OF      GRACIOUS    AFFECTIONS.  437 

fl  made  white,  and  tried :  but  the  wicked  will  do  wickedly: 
"  and  none  of  the  wicked  (hall  underiland."  If.  xxvi.  10. 
*'  Let  favor  be  ihewed  to  the  wicked,  yet  will  he  not  learn 
"  righteoufnefs :  in  the  land  of  uprightncfs  will  he  deal  unjuft- 
"  ly."  If.  xxxv.  8.  "  And  an  high-way  (hall  be  there,  and 
"  a  way,  and  it  fhall  be  called  the  wav  ot  holinefs ;  the  unclean 
"  fhall  not  pafs  over  it."  Hof.  xiv.  o.  "  The  ways  of  the 
**  Lord  are  right,  and  the  jult  ihail  walk  in  them:  but  the 
."  tranfgrcifors  fhailfall  therein."  Job  xxvii.  8,  9,  10.  "What 
"  is  the  hope  of  the  hypocrite  ? — Will  he  delight  himfelf  in 
"  the  Almighty?  will  he  always  call  upon  God  ?"  An  un- 

fanclified 

will  not  part  with,  as  the  young  man  ;  or  elfe  is  fo  fpi  ritual,  he  can 
not  fee  ail  his  life-time.  Read  through  the  ftrideft  of  all,  and  fee 
this,  Matt,  xxii.  "  Painted  fepulchres."  Paul  that  was  blamelefs, 
yet  (Eph.  ii.  3.  Tit.  iii.  3.)  ferved  divers  hi/Is  and  pleafures.  And 
the  reafon  is,  the  law  is  not  the  miniftration  of  the  fpirit,  2  Cor.  iii. 
8,  9.  which  breaks  off  from  every  fin.  There  is  no  law  that  can 
give  life,  Gal.  iii.  21.  and  hence  many  men  have  ftrong  refolutions, 
and  break  all  again.  Hence  men  fin  and  forrow,  and  pray  again, 
and  then  go  with  more  eafe  in  their  fin.  Examine  thyfelf ;  is  there 
any  living  luft  with  thy  righteoufnefs  ?  Iris  fure,  it  is  a  righteoufnefs 
thou  art  married  to,  and  never  wert  yet  matched  to  Chrift."  Skc- 
fard's  Parable,,  Part  I.  p.  19,  20. 

"  No  hypocrite,  though  he  clofeth  v/ith  Chrift,  and  for  a  time 
grow  up  in  knowlege  of,  and  communion  with  Chrift,  but  he  hath 
at  that  time  hidden  lufts  and  thorns  that  overgrow  his  growings,  and 
choke  all  at  Jaft,  and  in  concluiion  mediates  a  league  between  Chrift 
and  his  lulls,  and  feeks  to  reconcile  them  together."  Shepard's  Pa- 
rcb!et  Part  I.  p.  109. 

'*  Their  faith  is  in  fuch  a  party,  as  never  was  yet  thoroughly 

rent  from  fin.  And  here  is  the  great  wound  cf  the  molt  cunning 
hypocrites  living. — Let  a  man  be  call  down  as  low  as  hell  with  for 
row,  and  lie  under  chains,  quaking  in  appreheniicn  of  terror  to  come  ; 
Jet  a  man  then  be  raifed  up  to  heaven  in  joy,  not  able  to  live ;  let  a 
man  reform  and  mine  like  an  earthly  an^el  ;  yet  if  not  rent  from 
luft,  that  either  you  did  never  fee  it,  or  if  fo,  you  have  not  followed 
the  Lord  to  remove  it,  but  proud,  dogged,  worldly,  fluggifli  ftill, 
falfe  in  your  dealings,  cunning  in  your  tradings,  devils  in  your  fami 
lies,  images  in  your  clu:r:^C'  :  vcu  are  objects  of  pity  now,  and  faall 
be  of  terror  at  the  great  day.  i-Vr  xvhere  fin  remains  in  power,  it  will 
bring  faith,  and  Chrift,  and  joy  into  bondage  and  fervice  of  itfelf." 
a.}- d's  f arable,  Part  I.  p.  12^. 

'*  Me  thinks  it  is  with  the  heft  hypocrites,  as  it  is  with  divers  old 
merchants  :  they  prize  and  defire  the  gain  of  merchandise  ;  but  to 

be 


438       THE     TWELFTH     SIGN       Part  III. 

fanctified  man  may  hide  his  fin,  and  may  in  many  things  and 
for  a  feafon  refrain  from  fin  ;  but  he  will  not  be  brought  fi 
nally  to  renounce  his  fin,  and  give  it  a  bill  of  divorce  :  fin  is 
too  dear  to  him,  for  him  to  be  willing  for  that :  "  Wickednefs 
•'  is  fweet  in  his  mouth  ;"  and  therefore  "  he  hides  it  under 
"  his  tongue  ;  he  fpares  it,  and  forfakes  it  not  ;  but  keeps  it 
'*  flill  within  his  mouth,"  Job  xx.  12,  13.  Herein  chiefly 
confifls  the  ftraitnefs  of  the  gate,  and  the  narrownefs  of  the  way 
that  leads  to  life  ;  upon  the  account  of  which,  carnal  men  will 
not  go  in  thereat,  viz.  that  it  is  a  way  of  utterly  denying  and 
finally  renouncing  all  ungodlinefs,  and  fo  a  way  Q{  fdf -denial 
orjtlf- renunciation.  Many 

be  at  the  trouble  to  prepare  the  (hip,  to  put  themfelves  upon  the  hazards 
and  dangers  of  the  mip,  to  go  and  fetch  the  treafure  that  they  prize,  this 
they  will  never  do.  So  many  prize  and  defire  earneftly  the  treafures  of 
heaven  ;  but  to  be  at  tbe  trouble  of  a  heaven  voyge  to  fetch  this  trea 
fure,  to  pafs  through  the  valley  ofBaca,  tears,  temptations,  the  powers 
of  darknefs,  the  breaches,  oppofition  and  contradictions  of  a  fmful  un 
believing  heart,  good  and  evil  report,  to  pafs  from  one  depth  and 
wave  to  another,  this  the  beft  hypocrite  fails  in  :  and  hence  lofes  all  at 
laft.  And  this  I  conceive  to  be  one  of  the  great  differences  between 
the  ftrong  deiires  and  eireems  of  hypocrites  and  faints. — Look,  as  it 
is  with  men  that  have  two  trader,  or  two  mops  ;  one  is  as  much  as 
ever  they  can  follow  or  tend  ;  they  are  forced  at  laft  to  put  off  one, 
and  they  mad  neglect  one  ;  fo  here. — That  fpirit  of  {loth  and  flumoer, 
which  the  Lord  ever  leaves  the  beft  hypocrite  to,  fo  mightily  oppref- 
feth  all  their  fenfes,  that  they  cannot  ufe  effectually  all  means  to  ac- 
complim  their  ends.  And  hence  a  man  defires  the  end,  but  has  it 
not;  Prov.  xiii.  4."  Sbepard't  Pat  able y  Part  I.  p.  150,  151. 

"  Read  through  all  the  fcripture;  conftandy,  never  any  hypo 
crites  but  they  had  this  brand,  Matth.  vii.  22.  "  You  workers  of 
"  iniquity."  Sbepard's  Parable,  Part  I.  p.  195. 

"  A  carnal  man  may  hit  upon  fome  good  duty  that  God  com 
mands,  and  refrain  fome  fin  that  God  forbids  ;  but  to  go  through, 
he  cannot  :  to  take  up  reproach  and  difgrace,  to  lofe  his  credit,  to 
forfake  his  friends,  to  lofe  honor,  and  riches,  and  pleasures ;  this 
he  will  not  do,  until  he  be  humbled."  Dr.  Prcflon  on  Pauls  con- 
*&(  >Jion. 

'*  So  it  is  with  men,  becaufe  they  want  humiliation.  Therefore 
their  profeffi&n  and  tbry  do  not  continue,  but  part  willingly  one  from 
another.  They  will  do  fome  things,  but  not  all  things  :  and  they 
will  forego  fome  things,  but  not  all  tilings.  And  therefore  our  Sa 
viour  faith,  Luke  xiv.  "  He  that  will  not  forfake  all  for  mv  fake, 
tf  is  not  worthy  of  me."  He  is  not  worth  the  faving,  that  prizes  not 
me  above  all  things  whatfoever.  And  a  man  will  not  prize  Chrift, 
nor  forfake  all  things  for  Chrift,  until  he  be  humbled."  ibid* 


OF    GRACIOUS    AFFECTIONS.        439 

Many  natural  men,  under  the  means  that  are  ufed  with  them, 
and  God's  drivings  with  them  to  bring  them  to  forfake  their 
fins,  do  by  their  fins,  as  Pharaoh  did  by  his  pride   and  covet- 
oufnefs,  which  he  gratified  by  keeping  the  children  of  Ifrael  in 
bondage,  when  God  ilrove  with  him  to  bring  him   to  let  the 
people  go.     When  God's  hand  prelfed  Pharaoh  fore,  and  he 
was  exercifed  with  fears  of  God's  future  wrath,  he  entertained 
fome  thoughts  of  letting  the  people  go,  and  pro  mi  fed  he  would  do 
it ;  but  from  time  to  time  he  broke  his  promifes,  when  he  faw 
there  was  refpite.     When  God  filled  Egypt  with  thunder  and 
lightening,  and  the  fire   ran   along  the  ground,  then  Pharaoh 
is  brought  toconfefs  his  fin  with  feeming  humility,  and  to  have 
a  great  refolution  to  let  the  people  go,  Exod,  ix.  27,  28.  '*  And 
"  Pharaoh  fent,  and  called  for  Mofesand  Aaron,  and  faid  unto 
"  them,  I  have  finned  this  time  :  the  Lord  is  righteous,  and  I 
"  and  my  people  are  wicked  :  intreat  the  Lord  (for  it  is  enough) 
"  that  there  be  no  more  mighty  thunderings  and  hail;    and  I 
"  will  let  you  go,  and  ye  (hall  nay  no  longer."  So  finners  are 
fometimes  by  thunders  and  lightenings,  and  great  terrors  of  the 
law,  brought  to  a  feeming  work  of  humiliation,  and  to  appear 
ance  to  part  with  their  fins ;  but  are  no  more  thoroughly  brought 
to  a  difpofition   to  difmifs   them,  than  Pharaoh  was  to  let  the 
people  go.  Pharaoh  in  the  flruggle  that  was  between  his  confci- 
ence  and  his  lufts,  was  for  contriving  that  God  might  be  ferved, 
and    he  enjoy    his    lufts  that  were  gratified  by  the  flavery  of 
the  people,  too.     Mofes   infilled   that  Ifrael's  God  mould  be 
ferved  and  facrificed  to  :  Pharaoh  was  willing  to  confent  to  that ; 
but  would  have  it  done  without  his  parting  with  the  people ; 
Go  jacrif.ce  to  your  God  in  the  land,  fays  he,  Exod.  viii.  25. 
So,  many  finners  are  for  contriving  to  ferve  God,  and  enjoy 
their  lufts  too.     Mofes  objected  againft  complying  with   Pha 
raoh's  propofal,  that  ferving  God,  and  yet  continuing  in  Egypt 
under  their  tafk-mafters,  did  not  agree  together,  and  were  in- 
confiftent   one  with  another ;  (there  is  no   ferving  God,  and 
continuing  (laves  to  fuch  enemies  of  God  at  the  fame  time.J 
After  this  Pharaoh  confented  to  let  the  people  go,  provided  they 
would  not  go  far  away  :  he  was  not  willing  to  part  with  them 
finally,  and  therefore  would  have  them  within  reach.     So  do 
many  hypocrites  with  refpeft  to  their  fins.     Afterwards  Pha 
raoh  confented  to  let  the  men  go,  if  they  would  leave  the  wo 
men  and  children,  Exod.  x.  8,  9,  10.     And    then  after  that, 
when  God's  hand  was  yet  harder  upon  him,  he  confeated  that 

they 


440       THE     TWELFTH     SIGH       Part  III, 

they  fhould  go,  even  women  and  cfiildren,  as  well  as  men,  pro 
vided  they  would  leave  their  cattle  behind  :  but  he  was  not 
willing  to  let  them  go,  and  ail  that  they  had,  Exod.  x.  24.  So 
it  oftentimes  is  with  fmners;  they  are  willing  to  part  with  fome 
of  their  (ins,  but  not  all ;  they  are  brought  to  part  with  the 
more  grofs  acls  of  (in,  but  not  to  part  with  their  Jufts,  in  letter 
indulgencies  of  them.  Whereas  we  muft  part  with  all  our 
fins,  little  and  great;  and  all  that  belongs  to  them, men  woment 
children,  and  cattle  :  they  muft  all  be  let  go,  with  their  youngt 
and  with  their  old,  with  their  fans,  and  with  their  daughters, 
with  their  Jlocks,  and  with  their  herds,  there  mujl  not  be  an 
hoof  left  behind;  as  Mofes  told  Pharaoh,  with  refpeft  to  the 
children  of  Ifrael.  At  laft,  when  it  came  to  extiemity,  Pha 
raoh  confented  to  let  the  people  all  go,  and  all  thaf  they  had ; 
but  he  was  not  ftedfaftly  of  that  mind  ;  he  foon  repented,  and 
purfued  after  them  again  :  and  the  reafon  was,  that  thofe  lulls 
of  pride  and  covetoufnefs,  that  were  gratified  by  Pharaoh's 
dominion  over  the  people,  and  the  gains  of  their  fervice,  were 
never  really  mortified  in  him,  but  only  violently  retrained* 
And  thus,  he  being  guilty  of  backfliding,  after  his  feem ing 
compliance  with  God's  commands,  was  deftroyed  without  re 
medy.  Thus  there  may  be  a  forced  parting  with  ways  of  difo- 
bedience  to  the  commands  of  God,  that  may  feem  to  be  tini- 
verfal,  as  to  what  appears,  for  a  little  feafon  :  but  becaufe  it  is 
a  mere  force,  without  the  mortification  of  the  inward  principle 
of  fin,  they  will  not  perfevere  in  it  ;  but  will  return  as  the  dog 
to  his  vomit;  and  fo  bring  on  themfelves  dreadful  and  remedi- 
lefs  definition.  There  were  many  falfe  difciples  in  Ch rift's 
time,  that  followed  him  for  a  while  ;  but  none  of  them  follow 
ed  him  to  the  end ;  but  fome  on  one  occafion,  and  fome  on 
another,  went  back  and  walked  no  more  with  him.* 

From 

*  f<  The  counterfeit  and  common  grace  of  foolifh  virgins,  after 
fome  time  of  glorious  profeffion,  will  certainly  go  out  and  be  quite 
fpent.  It  confumes  in  the  ufmg,  and  filming,  and  burning.— Men 
that  have  been  moil  forward,  decay  ;  their  gifts  decay,  life  decays. 
— It  is  fo,  after  fome  time  of  profeffion  :  for  at  firft,  it  rather  grows 
than  decays  and  withers  :  but  afterward  they  have  enough  of  it,  it 
withers  and  dies. — The  Spirit  of  God  comes  upon  many  hypocrites* 
in  abundant  and  plentiful  meafure  of  awakening  grace  ;  it  comes 
upon  them,  as  it  did  upon  Balaam,  and  as  it  is  in  overflowing  waters, 
which  fpread  far,  and  grow  very  deep,  ajid  fill  many  empty  places, 

—Though 


OF    GRACIOUS   AFFECTIONS* 

from  what  has  been  faid,  it  is  manifeft,  that  Chriftian  prac 
tice,  or  a  holy  life,  is  a  great  and  dijlinguifliing  Jign  of  true  and 
faving  grace.  But  I  may  go  further,  and  alien,  that  it  is  the 
chief  oi  ail  the  figns  of  grace,  both  as  an  evidence  of  the  fin- 
centy  of  piofeiibi's  unto  others,  and  alfo  to  their  own  confcU 
cnces. 

But  then  it  is  necefTary  that  this  be  rightly  taken*  and  that 
it  he  well  underftood  and  obferved,  in  whatfenfe  and  manner 
Chriftian  practice  is  the  greateftjtgn  of  grace.  Therefore,  to 
fet  this  matter  in  a  clear  light,  i  will  endeavour  particularly 
and  diftinc'ly  to  prove,  that  Chriftian  practice  is  die  principal 
Jign  by  which  Chriflians  are  to  judge,  both  of  their  own  and 
others  fmcerity  of  godlinefs  ;  withal  obferving  fome  things 
that  are  rteedful  to  be  particularly  noted,  in  order  to  a  right 
underftanding  of  this  matter. 

Kkk  i.I 

-—Though  it  doth  come  upon  them  fb,  yet  it  doth  never  reft  within, 

fo  as  to  dwell  there*  to  take  up  an  eternal  manfion  for  htmfelf. 

Hence  it  doth  decay  by  little  and  little ;  until  at  lafl  it  is  quite  gone* 
As  ponds  filled  with  lain- water,  which  comes  upon  them  ;  notfpring- 
water*  that  rifeth  Up  within  them  ;  it  dries  up  by  little  and  little, 
until  quite  dry."  Shepard's  Parable^  Part  IL  p*  58,  59. 

te  Some  men  may  apprehend  Chriftj  neither  out  of  fear  of  imfery, 
fior  only  to  preferve  fome  fm  ;  but  God  lets  in  light  and  heat  of  the 
bleffed  beams  of  the  glorious  gofpel  of  the  Son  of  God  :  and  therefore 
there  is  mercy,  rich,  free,  fv/eet,  for  damned,  great,  vile  iinners  ; 
Good  Lord,  faith  the  foul,  what  n  fv/eet  miniftry,  word,  God,  and 
gofpel  is  this !  and  there  refts.  This  was  the  frame  of  the  flony- 
ground  ;  which  heard  the  word,  and  received  it  with  joy,  and  for  z 
time  believed.  And  this  is  the  cafe  of  thoufands,  that  are  much  af- 
fecled  with  the  promifc  2nd  mercy  of  Chritl,  and  hang  upon  free 
grace  for  a  time  :  but  as  it  is  with  twett  fmells  in  a  room»  they  con- 
tinue  not  long  ;  or  as  flowers,  they  grow  old  and  withered,  and  then 
fall.  In  time  of  temptation,  lull,  and  world,  and  iloth  is  more 
iweet  than  Chrift,  and  all  his  gofpel  is."  She  ford's  Parable  t  Part  II* 
p.  1 68. 

«'  Never  any  carnal  heart,  but  fome  root  of  bitternefs  did  gnn* 
up  at  laft  in  this  foil.  Shepard's  Parable,  Part  I.  p.  195. 

"  We  fhal!  fee  in  experience :  take  the  beft  profeffors  living } 
tliough  they  may  come,  as  they  and  others  judged,  to  the  Lord,  and 
follow  the  Lord  ;  yet  they  will  in  time  depart. — The  Spirit  never 
was  given  effectually  to  draw  them  ;  nor  yet  to  keep  them,"  §&e- 
f  turd's  f  arable f  Part  I,  p*  205* 


442      THETWELFTH    SIGN      Part  III. 

i.  I  mall  confider  Chriflian  practice  and  an  holy  life,  as 
a  manifeftation  and  fign  of  the  fincerity  of  a  profeffing  Chri 
flian,  to  tks  eye  of  his  neighbours  and  brethren. 

And   that  this  is   l\i$  ckief  jign  of  grace  in  this   refpect,  is 
very  evident  from  the  word  of  God.     Chiift,  who  knew  beft 
bow  to  give  us  lules  to  judge  of  others,  has  repeated  it  and  in 
culcated  it,  that  we  mould  know  them  by  their  fruits  :  Matth. 
vii.  16.  "  Ye  fhall  know  them  by  their  fruits."  And  then  after 
arguing  the  r;oint,  and  giving  clear  reafons  why  it  muft  needs 
be,  that  mens  fruits  muft  be  the  chief  evidence  of  what  tort 
they  are,  in  the  following  verfes,  he  clofes  by  repeating  the 
affertion  ;  verf.  20.  "  Wherefore  by  their  fruits  ye  ihall  know 
"  them.'*  Again  chap.  xii.   33.  "  Either  make  the  tree  good, 
"  and  his  fruit  i.;ood  ;  or  elfe  make   the  tree  corrupt,  and  hii 
"  fruit  corrupt/'  As  much  as  to  fay,  it  is  a  very  abfurd  thing, 
for  any  to  fuppofe  that  the  tree  is  good,  and  yet  the  fruit  bad, 
that  the  tree  is  of  one  fort,  and  the  fruit  of  another ;  for  the  pro 
per  evidence  of  the  natuie  of  the  tree  is  its  fruit.     Nothing  elfc 
can  be  intended  by  that  laft  claufe  in  the  verfe,  For  the  tree  is 
known  by  its  fruit >  than  that  the  tree  is  chiefly  known  by  its  fruit, 
that  this  is  the  main  and  moil  proper  diagnoftic  by  which  one 
tree  is  diilinguifhed  from  another.   So  Luke  vi.  44.  "  Every  tree 
4C  is  known  by  his  own  fruit."     Chriit  no  where  fays,  Ye  fhall 
know  the  tree  by  its  leaves  or  flowers,  or  ye   mall  know  men 
by  their   talk,  or  ye  fhall  know   them   by  the  good  flory  they 
tell  of  their  experiences,  or  ye  fhall  know  them  by  the  manner 
and  air  of  their  {peaking,  and  emphafis  and  pathos  of  expref- 
fion,  or  by  their  fpeaking  feelingly,  or  by  making  a  very  great 
fhow  by  abundance  of  talk,  or  by  many  tears  and  affectionate 
expreffions,  or  by  the  affeclionsye  feel  in  your  hearts  towards 
them  :  but  by  their  fruits  JJmll  ye  know  them  ;  the,  tret  is  known 
.  "by  its  fruit  j  every  tree  is  known  by  its  own  fruit.     And  as  this 
is  the  evidence  that  Chriit  has  direcled  us  mainly  to  look  at  in 
others,  in  judging  of  them,  fo  it  is  the  evidence  that  Chi  iff  has 
mainly  direcled  us  to  give  to  others,  whereby   they  may  judge 
of  us  ;  Matth.  v.  16.  "  Let  your    light  fo    mine  before  men, 
'*  that  others  feeing  your  good  works,  may  glorify  your  Father 
s  4C  which  is  in  heaven."     Here  Chrift  direcls  us  to   manifeft 
our  godlinefs  to  others.     Godlinefs   is  as   it  were  a  light  that 
fhines  in  the  foul :  Chriit  direcls  that  this  light  mould  not  only 
(hine  within,  but  that  it  {houldJJnne  out  before  men,  that  they 
may  fee  it.     But  which  way  fhall  this  be  ?  It  is  by  your  good 

works. 


OF    GRACIOUS    AFFECTIONS.        443 

works.  Chrift  doth  not  fay,  that  others  hearing  your  good 
words,  your  good  ftory,  or  your  pathetical  expreflions ;  but 
t 'hat  others  feeing  your  good  works,  may  glorify  your  Father 
which,  is  in  heaven.  Doubt.'efs  when  Chrili  gives  us  a  rule  how 
to  make  our  light  mine,  that  others  may  have  evidence  of  it, 
his  rule  is  the  beft  that  is  to  be  found.  And  the  apoflles  da 
jneniion  a  Chriilian  pra6tice,  as  the  principal  ground  of  their 
cfteem  of  perforis  as  true  Chriftians.  As  the  apoftle  Paul,  in 
the  6th  chapter  of  Hebrews.  There  the  apoftle,  in  the  begin 
ning  of  the  chapter,  fpeaks  of  them  that  have  great  common 
illuminations,  that  have  been  enlightened,  and  have  tafted  of  the 
heavenly  gift,  and  were  made  partakers  of  the  Holy  Ghojl,  and 
have  tajled  the  good  word  of  God,  and  the  powers  of  the  world 
to  come,  that  afterwards  fall  away,  and  are  like  barren  ground, 
that  is  nigh  unto  curjing,  whofe  end  is  to  be  burned  •  and  then 
immediately  adds  in  the  9th  verfe,  (exprefling  his  charity  for 
the  Chriilian  Hebrews,  as  having  that  laving  grace,  which  is 
better  than  all  thefe  common  illuminations,)  But,  beloved,  we 
are  perfuaded  better  things  of  you,  and  things  that  accompany 
falvation  ;  though  we  thus/peak.  And  then  in  the  next  verfe, 
he  tells  them  what  was  the  reafon  he  had  fuch  good  thoughts 
of  them  :  he  does  not  fay,  that  it  was  becaufe  they  had  given 
him  a  good  account  of  a  work  of  God  upon  their  fouls,  and 
talked  very  experimentally  ;  but  it  was  their  work,  and  labour 
of  love  ;  for  God  is  not  unrighteous,  to  forget  your  work,  and 
labour  of  love,  which  ye  have  Jhewed  towards  his  name,  in  that 
ye  have  miniftered  to  ihe  faints,  and  do  minifler.  And  the  fame 
apoftle  fpeaks  of  a  faithful  ferviug  God  in  practice,  as  the  pro 
per  prooc  to  others  of  mens  loving  Chnft  above  all,  arid  pre 
ferring  his  honor  to  their  private  iiifereft,  Phil.  ii.  2  i,  22.  "  For 
"  all  feek  their  own,  not  the  things  which  are  Jefus  Chrift's  : 
"  but  ye  know  the  proof  of  him,  that  as  a  fon  with  the  father, 
"  he  hath  ferved  with  me  in  the  gofpel."  So  the  apoftle  John 
exprefles  the  fame,  as  the  ground  of  his  good  opinion  of  Gains, 
3  John  3 — 6.  "  For  I  rejoiced  greatly  when  the  brethren  came 
"  and  teftified  of  the  truth  that  is  in  thee."  But  how  did  the 
brethren  teftify  of  the  truth  that  was  in  Gains  ?  and  how  did 
the  apoftle  judge  of  the  trurh  that  was  in  him  ?  it  was  not  be 
caufe  they  teftified  that  he  had  given  them  a  good  account  of 
the  fteps  of  his  experiences,  and  talked  like  one  that  felt  what 
he  faid,  and  had  the  very  lan^uaoe  of  a  Chnflian  :  but 
teftified,  that  he  walked  in  the  truth  ;  as  it  follows,  even  as 


344      THE     TWELFTH    SIGN      Part  III. 

walkejl  in  the  truth.     I  have  no  greater  joy  than  fo^hear  that  my 
children  walk  in  the  truth.     Beloved,  thou  dojl faithfully  what- 
foever  thou  dojt  to  the  brethren,  and  to  jf  rangers  ;  'which  have 
borne  witnefs  oj  thy  charity  before  the  church.  Thus  the  apoille 
explains  what  the  brethren  had  borne   witnefs   of,  when  they 
came  and  tejt.ified  of  his  walking  in  the  truth,     And  the  apoflle 
feems  in  this  fame  place,  to  give  it  as  a  rule  to  Gaius  how  he 
ihould  judge  of  others  :  in   verfe  10.  he  mentions  one  Diotre- 
phes,  that  did  not  carry  himfelf  well,  and  led  away  others  after 
him  ;  and  then  in  the  nth  verie,  he  directs  Gaius  to  beware 
of  fuch,  and  not  to  follow  them ;  and  gives  him  a  rule  where 
by  he  may  know  them,  exactly  agreeable  to  that  rule  Chriil 
had  given  before,  by  their  fruits  ye  Jhall  know  them  \  fays  the 
apoftle,  Beloved,  follow  not  that  which  is  evil,   but  that  which  is 
good.     He  that  doth  good,  is  of  God  ;  hut  he  that  doth  evil, 
hath  notfecn  God.  And  I  would  further  obferve,  that  the  apo 
ille  James,  cxprefsly   comparing    that  way  of  (hewing  others 
our  faith  and  Chriftianity  by  our  practice  or  works,  with  other 
ways  of  mewing  our  faith  without  works,  or  not  by  works, 
does  plainly  and  abundantly  prefer  the  former  ;    James  ii.  18, 
*'  Yea,  a  man  may  fay,  Thou  haft  faith,  and   I   have  works  : 
«'  (hew  rne  thy  faith  without  thy  works,  and  I  will  (hew  thee 
"  my  faith  by  my  works."    A  manifeftation  of  our  faith  with 
out  works,  or  in  a  way  diverfe  from  works,  is  a  manifeftation 
of  it  in  words,  whereby  a  man  profeffes  faith.     As  the  apoftle 
fays,  verfe  14.  "  What  doth  it  profit,  my  brethren,  though  a 
«'  man  s  AY  he  hath  faith  ?" — Therefore  here  are   two  ways 
of  manifefting  to  our  neighbour  what  is  in  our  hearts ;  one  by 
what  \vejay,  and  the  other  by  what  we  da.     But  the  apoftle 
abundantly  prefers  the  latter  as  the  beft  evidence.     Now  cer-r 
tainly  all  accounts  we  give  of  ouifelves  in  words,  our  faying 
that  we  have  faith,  and  that  we  are  converted,  and  telling  the 
rnanner  how  we  came  to  have  faith,  and  the  fteps  by  which  it 
was  wrought,  and  the  difcoveries  and  experiences  that  accom 
panied  it,  are  ftill  but  manifefting  our  faith  by  what  we  Jay  ; 
it  is  but  (hewing  our  faith  by  our    words  ;  which   the  apoftle 
fpeaks  of  as  falling  vaftly  (hort  of  manifefting  of  it  by  what  we 
do,  and  (hewing  our  faith  by  our  works. 

And  as  trie  fcripture  plainly  teaches,  that  practice  is  the  beft 
evidence  of  the  fincerity  of  profefTing  Chriftians ;  fo  reafon 
teaches  the  fame  thing.  Reafon  {hews,  that  wens  deeds  are 
and  more  faithful  interpreters  of  their  minds,  than  their 

words, 


OF    GRACIOUS    AFFECTIONS. 

words.     The  common  fenfe  of  all  mankind,  through  all  ages 
and  nations,  teaches  them  to  judge  of  mens    hearts   chiefly   by 
their  practice,  in  other  matters :  as,  whether  a  man  be  a  loyal 
fiibject,  a  true  lover,  a  dutiful  child,  or  a  faithful  fervant.     If 
a  iiian  profefies  a  great  deal  of  love  and  friendihip  to    another, 
reafon  teaches  all  men,  that  fuch  a  profeflion  is  not  fo  great  an 
evidence  of  his  being  a  real  and  hearty  friend,  as  his  appearing 
a  friend  in  deeds;  being  faithful  and  conftant  to  his  friend,  in 
profperity    and  adverfuy,   ready  to  lay  out  himfelf,  and  deny 
himfelf,  and  fuffer  in  his  perfonal  intereft,  to  do   him  a  kind- 
nefs.     A  wife  man  will  trull  to  fuch  evidences  of  the  fmcerity 
of  friendfhip,  further  than  a  thoufand  earneft  profefTions  and 
folemn  declarations,  and  moil  affectionate  expreilions  of  friend- 
(hipin  words.     And  there  is  equal  reafon,  why  practice  (hould 
alfo  be  looked   upon  as  the  beft  evidence  of  friend  (hip  towards 
Chrift.     Reafon  fays  the  fame  that  Chrift  faid,  in  John  xiv.  21. 
"  He  that  hath  my  commandments,  and  keepeth  them,  he  it  is  that 
'*  loveth  me."     Thus  if  we  fee  a  man,  who  in  the  courfe  of  his 
life,  feems  to   follow  and  imitate   Chrift,  and  greatly  to  exert 
and  deny  himfelf  for  the  honor  of  Chrift,  and  to  promote  his 
kingdom  and  intereft  in  the  world  :  reafon  teaches,  that  this  is 
an  evidence  of  love  to  Chrift,  more  to  be  depended  on,  than  if 
a  man  only  fays  he  has  love  to  Chrift,  and  tells  of  the  inward 
experiences  he  has  had  of  love  to  him,  what  ftrong  love  he  felt, 
and  how  his  heart  was  drawn  out  in  love  at  fuch  and  fuch  a 
time,  when  it  may  be  there  appears  but  little  imitation  of  Chrift 
in  his  behaviour,  and  he  feems  backward  to  do  any  great  mat 
ter  for  him,  or  to  put  himfelf  out  of  his  way  for  (he  promoting 
of  his  kingdom,    but  feems  to  be  apt  to  exc.ufe  himfeif,  when 
ever  he  is  called  to  deny  himfelf  for  Chrift.     So  if  a  man  in 
declaring  his  experiences,  tells  how  he  found  his  heart  weaned 
from  the  world,  and  faw  the  vanity  of  it,  fo  that  all  looked  as 
nothing  to  him,   at  fuch  and  fuch  times,  and  profeffes   that  he 
gives  up  all  to  God,  and  calls  heaven   and  earth  to  witnefs  to 
it ;  hut  yet   in   his  practice   is  violent  in  purfuing  the  world, 
and  what  begets  he  keeps  clofe,  is  exceeding  loth  10  part  with 
much  of  it   to  charitable  and  pious  ufes,  it  comes  from  him  al- 
moft  like  his  heart's  blood.     But   there   is  another  profeffing 
Chnftian    that  fays  not   a   great  deal,  yet  in  his  behaviour  ap 
pears  ready  at  all  times  to  for  fake  the  world,  whenever  it  ftands 
in  the  way  of  his  duty,  and  is  free  to  part  with  it  at  any  time,  to 
promote  religion  and  the  good  of  his  fellow  creatures.    Reafon 

teaches, 


THE     TWELFTH     SIGN       Part  III. 

teaches,  that  the  latter  gives  far  the  moll  credible  manifeftation 
of  an  heart  weaned  from  the  world.     And  if  a  man  appears  to 
walk  humbly  beiore  God  and  men,  and  to  be  of  a  converfation 
thai  favours  of  a  broken  heart,  appearing  patient  and  refigned  to 
God  under  affliction,  and  meek  in  his  behaviour  amongit  men  ; 
this  is  a  beuer  evidence  of  humiliation,  than  if  a  perfon  only 
tells  how  great  a  fenfe   he  had  of  his  own  unworthinefs,  how 
he  was  brought  to  lie    in   the   duft,  and  was  quite  emptied  of 
himfelf,  and  fee  himfelf  nothing  and  aii  over  filthy  and  abomi 
nable,  &c.   &c.   but  yet  acts  as  if  he  looked  upon  himfelf  one 
of  the  firft  and  belt  of  faints,  and  by  juft  right  the  head  of  all 
the  Chriilians  in   the  town,  and  is   aiTuming,  felf-willed,  and 
impatient  of  the  leaft  contradiction  or  oppofuion  ;  we  may  be 
all  sired  in  fuch  a  cafe,  that  a  man's  practice  comes  from  a  lower 
place  in   his  heart,  than  his  profufiion.     So    (to    mention   no 
more  inftances)  if  a  profefibr  of  Christianity  manifefts   in  his. 
behaviour  a  pitiful  tender  fpirit   towards   others  in  calamity, 
ready  to  bear  their  burdens  with  them,  willing  to  fpend   his 
fubltance  for  them,  and  to  fuffer  many  inconveniencies   in  his 
worldly  intereft  to  promote  the  good  of  others  fouls  and  bodies; 
is  not  this  a  more  credible  mamf. flation  of  a  fpirit  of  love  to 
men,  than  only  a  man's   telling  what  love  he  felt  to  others  at 
certain  times,  how  he  pitied   their  fouls,  how  his   foul  was  in 
travail  for  them,   and  how  he  felt  a  hearty  love  and  pity  to  his 
enemies;  when  in  his  behaviour  he  feems  to  be  of  a  very  felf- 
ifh  fpirit,  clofe  and  niggardly,  all  for  himfelf,  and  none  for  his 
neighbours,  and  perhaps  envious  and  contentious  ?   Perfons  in 
a  pang  of  affeflion  may  think  they  have  a  willihgnefs  of  heart 
for  great  things,  to  do  much  arid  to  fuffer  much,  and  fo  may 
profefs   it  very    earrieftly    and  confidently,   when  really  their 
hearis  are  far  from  it.     Thus  many  in  their  affectionate  pangs, 
have  thought  themfelves  willing  to  be  damned  eternally  for  the 
glory  of  God.      Pairing  affections  eafily   produce  words;  and 
words  are  chsap;  a'-iclgo  ilinefs  is  more' eafily  feigned  in  words 
than  in  actions.      Ciiriiiian  practice  is  a  coftly  laborious  thing. 
'The  felf-denial  that  is  required  of  Chriftiaus,  and  the  narrow- 
nefs   of  the   way  that  leads  to  life,  does  not  confift  in   words 
hut  in  practice.     Hypocrites  may  much  more  eafily  be  brough 
to  talk  like  faints,  than  to  a 61  like  faints. 

Thus  it  is  plain,  that  Chriftian  practice  is  the  beft  fign  o 
manifeftation  of  the  true  godlinefs  of  a  profeffing  Chriftian 
to  the  eye  of  his  neighbours. 

But 


OF    GRACIOUS   AFFECTIONS        447 

But  then  the  following  things  fhould  be  well  obferved,  that 
this  matter  may  be  rightly  underftood. 

Firft,  Itmufl  be  obferved,    that  when  the  fcripture  fpeaks 
of  Chriftian  pra61ice,  as  the  belt  evidence  to  others,  of  fince- 
rity  and  truth  of  grace,  a  proffjjion  of  Chnjiiamty  is  not  ex 
cluded,  but  fuppofed.     The  rules  mentioned,  were  rules  given 
to  the  followers  of  Chrift,  to  guide  them  in  their   thoughts  of 
proffjfmg  Chrijlians,  and  thole  that  offered  themfelves  as  fome 
of  their  fociety,  whereby  they  might  judge  of  the  truth  of  their 
pretences  t  and  the  fmcerity  of  the  profzffion  they  made;   and 
not  for  the  trial  of  heathens,  or  thole  that   made  no  pretence 
to  Chriftianity,  and   that   Chriftians   had  nothing  to  do  with. 
This  is  as  plain    as  is  poflible  in  that    great  rule   which  Chrifl 
gives  in  the  /th  of  Matthew,   "  By  their  fruits  ye  {hall  know 
«*  them."     He  there  gives  a  rule  how  to  judge  of  thofe   that 
profefled  to  be  Chriihans,   yea  that  made  a  very  high  proiefli- 
un,falje  prophets  who  come  injheeps  cloaihing,  as  ver.  15.  So 
it  is  aiio  with  that  of  the  apoftle  James,  chap.  ii.  18.    "  6hew 
«'  me  thy  faith  without  thy  works,  and  I   will  {hew  thee  my 
"  faith  by  rny  wrorks."     It  is  evident,  that  both  thefe   forts  of 
perfons,  offering  to  give  thefe  diverfe  evidences  of  their  faith, 
are  profeffors  of  faith:  this  is  implied  in  their  offering  each  of 
them  to  give  evidences   of  the  faith  they  profefled.     And  it  is 
evident  by  the  preceding  verfes,  that  the  apoille  isfpeaking  of 
profeffors  of   faith   in  Jefus  Chrifl.     So  it  is  very   plain,  that 
the  apoftle  John,  in  thole  pafTages  that  have  been  obferved  in 
his  third  epiille,    is  fpeaking  of  profelTing   Clfriftians,  though 
in  thefe  rules,  the  Chriftian  practice  of  profeffors  be  fpoken  of 
as  the  gteateft  and   moft  diftinguifhing  fign  of  their  lincerity 
in  their  pro feffion,  much  more  evidential  than  their  profcfilon 
itfelf ;.  yet  a  profeffion  of  Chriftianity  is  plainly    prefuppofed  : 
it  is  not  the  main  thing  in  the  evidence,  nor  any  thing  diftin- 
guiihingin  it;  yet  it  is  a  thing    requifite  and  neceffary  in  it. 
As  the  having  an  animal  body,  is  not  any  thing  diitinguiming 
of  a  man,  from  other  creatures,  and  is  not    the  main  thing  in 
the  evidence  of   human  nature ;  yet  it  is  a  thing  requifite  and 
neceffary  in  the   evidence.     So   that  if  any  man    mould  fay 
plainly  that  he  was  not  a   Chriftian,   and  did  not  believe  that 
Jefus   was  the  Son  of  God,  or  a  perfon  fent  of  God;  thefe 
rules  of  Chrift  and  his  apoftle  do  not  at  all  oblige  us  to  look 
upon  him  as  a  fmcere  Chriftian,   let  his  vifiblc  praclice  and 

virtues 


448        THE     TWELFTH     SIGN     Part  1IL 

virtues  be  what  they  will.  And  not  only  do  thefe  rules  take  no 
place  with  refpecl  to  a  man  that  explicitly  denies  Chriitiariity^ 
and  is  a  profefled  Deift,  Jew,  Heathen,  or  open  infidel;  but 
alfo  with  refpetl  to  a  man  that  only  forbears  to  make  a  pro- 
feflion  of  Chriflianity:  becaufe  thefe  rules  were  given  us  only 
to  judge  of  prof efling  Chriftians :  fruits  muft  be  joined  with 
open  flowers;  bells  and  pomegranates  go  together. 

But  here  will  naturally  arife  this  inquiry,  viz.  When  a  man 
may  be  faid  to  profefs  Chriftianity,  or  what  profefiion  may 
properly  be  called  a  profeflion  of  Chriftianity  ? 

I  anfwer  in  two  things. 

i.  In  order  to  a  man's  being  properly  faid  to  make  a  pro 
feflion  of  Chriftianity,  there  mult  undoubtedly  be  a  profeflion 
of  all  that  is  neceffary  to  his  being  a  Chriflian,  or  of  io  much 
as  belongs  to  the  eflence  of  Chriflianity.  Whatsoever  is  ef- 
fential  in  Chriftianity  itfelf,  the  profeflion  of  that  is  eflential  in 
the  profeflion  of  Chriftianity.  The  profeilion  muft  be  of  the 
thing  profefied.  For  a  man  to  profefs  Chriflianity,  is  for  him 
to  declare  that  he  has  it.  And  therefore  fo  much  as  belong* 
to  a  thing,  fo  as  to  be  neceiTary  in  order  to  its  being  truly  de 
nominated  that  thing;  fo  much  is  effential  to  the  declaration 
of  that  thing,  in  order  to  its  being  truly  denominated  a  decla* 
ration  of  that  thing.  If  we  take  only  a  part  of  Chriflianity, 
and  leave  out  a  part  that  is  eflential  to  it,  what  we  take  is  not 
Chriftianity;  becaufe  fomething  that  is  of  the  eflence  of  it  is 
wanting.  So  if  we  profefs  only  a  part,  and  leave  out  a  part 
that  is  eflential,  that  which  we  profefs  is  not  Chriftianity* 
Thus  in  order  to  a  profeflion  of  Chriftianity,  we  muft  profefs 
that  we  believe  that  Jefus  is  the  Mefliah ;  for  this  reafon,  be 
caufe  fuch  a  belief  is  elfential  to  Chriftianity.  And  fo  we  muft 
profefs,  either  exprefsly  or  implicitly,  that  Jefus  fatisfied  for 
our  fins,  and  other  effential  doftrines  of  the  gofpel,  becaufe  a 
belief  of  thefe  things  alfo  are  eflential  to  Chriftianity.  But 
there  are  other  things  as  eflential  to  religion,  as  an  orthodox 
belief-,  which  it  is  therefore  as  neceflary  that  wefhould  profefs, 
in  order  to  oar  being  truly  faid  to  profefs  Chriftianity.  Thus 
it  is  eflential  to  Chriftianity  that  we  repent  of  our  fins,  that 
we  be  convinced  of  our  own  fmfulnefs,  and  that  we  are  fenfible 
we  have  juftly  expofed  ourfelves  to  God's  wrath,  and  that  our 
hearts  do  renounce  ail  fin,  and  that  we  do  with  our  whole 
hearts  embr>»  -2  Chrifl  as  our  only  Saviour,  and  that  we  love 
him  above  all,  and  arc  v/iliing  for  his  fake  to  forfake  all,  and 

•v       that 


OF      GRACIOUS    AFFECTIONS.  4-19 

tliat  we  do  give  up  ourfelves  to  be  entirely  ancTfor  ever  his; 
&c.  Such  tilings  as  thefe  do  as  much  belong  to  the  eifence  of 
Chriftiamty,  as  the  belief  of  any  of  the  doctrines  of  the  go f- 
pel:  and  tiierefcre  the  profeffion  of  them  does  as  much  belong 
to  a  Chriflian  profeffion.  Not  that  in  order  to  a  being  p.ro- 
fefling  Chriflians,  it  is  neceffary  that  there  ihould  be  an  ex 
plicit  profeiTion  of  every  individual  thing  that  belongs  to  Chril- 
tian  grace  or  virtue;  but  certainly,  there  muft  be  a  prjofeffibn^ 
either  exprcfs  or  implicit,  of  what  is  of  the  effence  of  religi 
on.  And  as  to  thoie  things  that  Chriftians  fhould  ejcprefi  in 
their  profeffion,  we  ought  to  be  guided  by  the  precepts  of 
God's  word,  or  by  fcripture-examples  of  public  profefiions  of 
religion,  God's  people  have  made  from  time  to  time.  Thus 
they  ought  to  pro  fiefs  their  repentance  of  fin:  as  of  old,  when 
perfons  were  initiated  as  profclfors,  they  came  confefling  their 
fins,  marti felling  their  humiliation  for  fin,  Matth.  iii.  6.  And 
the  baptifm  they  were  baptized  with,  was  called  the  baptifm  of 
repentance,  Mark  i.  3.  And  John,  when  he  had  baptized  them, 
exhorted  them  to  bring  forth  fruits  med  for  repentance  f1Mla\i\r. 
iii.  8.  i.  e.  agreeable  to  that  repentance  which  they  had  profeffed  ; 
encouraging  them,  that  if  they  did  fo,  they  (houldeicape  the  wrath 
to  come,  and  be  gathered  as  wheat  into  God's  garner,  Matlh: 
iii.  7,  8,  9,  10,  12.  So  the  apoflie  Peter  fays  to  the  Jews, 
Afts  ii.  38.  "  P.epent  and  be  baptized:5'  which  (hews,  that  re 
pentance  is  a  qualification  that  mult  he  vifible  in  order  to  bap 
tifm  ;  and  therefore  ought  to  be  publicly  profeffed.  So  when 
the  Jews  that  returned  from  captivity^  entered  publicly  into 
covenant,  it  was  with  confeffion,  or  public  profeffion  of  vo- 
pentanceof  their  (ins,  Neh.  ix.  2.  This  p'rofeflion  ofrcpcn'- 
ance  mould  include  or  imply  a  profeffion  of  convi6non;  that 
God  would  be  ']iui  in  our  damnation:  fee  Neh.  ix.  73.  togr- 
ther  with  verfe  35.  and  tiie  beginning  of  the  next  chr'- 
ter.  They  (hould  profefs  their  faiih  in  Jefus  Chfifl,  and  that 
they  embrace  Chriit,  and  rely  upon  h.im  as  their  Saviour,  witri 
their  whole  hearts,  and  that  they  do  joyfully  entertain  the  g<>f- 
pel  of  ChrifK  Thus  Philip,  in  order  to  baptizing  the  eunuch, 
required  that  he  fhould  proofs  that  he  believed  with  all  his  heart : 
and  they  that  were  received  as  vifible  Chri/tians,  at  tliat  great 
outpouring  of  the  Spirit,  which  began  at  the  day  of  Penteccifc, 
appeared  gladly  to  rf.cdvr.  the  gofpd;  A6ls  ii.  41.  <4  Then 
4<  they  that  gladly  received  the  word,  weie  baptized:  and  the 
**  fame  day  tbeie  were  added  unio .then*  about  three  thouf-ni 
L  1  1  *•  fouls." 


THE     TWELFTH     SIGN       Part  III, 

"  fouls,"     They  fhould  profefs  that  they  rely  only  on  Chrift'f 
Jrighteoijfnefs  and  ftrength,  and  that  they  are   devoted  to  him, 
as  their  only  Lord  and  Saviour,  and  that  they  rejoice  in  him 
as  their  only  righ'eoufnefs    and   portion.     It  is  foretold,  thai 
all  nations  fhould  be  brought  publicly  to  make  this  proieflion* 
If.  xlv.  22.  to  theend;     "  Look  unto  me,  and  beyefaved,  all 
*'  the  ends  of  the  earth;  for  I  am   God,  and  there  is  none  elfe. 
"   I  have  fworn  by  myfelf,  the  word  is  gone  out  of  my  mouth 
"  in  righfeoufnefs,   and  (hall    not  retuin,  that  unto  me  every 
"  knee  mall   bow,   every   tongue    fhall  fwear.     Surely,    mall 
*'  one  fay,  In  the  Lord  have  I  righteoufnefs  and  ilrength  :  even 
*'  to  him  (hall  men  come,  and  all  that  are  incerifed  againft  him 
"  mail  be  afhamed.     In  the  Lord  (hall  all  the  feed  of  Ifrael  be 
"  juflified,  and  fhall  glory/'     They  mould   profefs  to  give  up 
therr.felves  entirely  to  Chrift,  and  to  God  through  him;  as  the 
children  of  Ifrael,  when  they  publicly  recognized  their  cove 
nant  with  God;  Deut.  xxvi.    17.    "  Thou  haft  avouched  the 
"  Lord  this  day  to  be  thy  God,  and   to  walk  in  his   ways,  and 
"  to  keep  his   ftatutes,    and  his  commandments,  arid  his  judg- 
"  ments,  and  to  hearken  unto  his  voice."     They  ought  to  pro 
fefs  a  willingnefs  of  heart  to  embrace  religion  with  all  its  diffi 
culties,  and  to  walk  in  a  way  of  obedience  to  God   univerfal- 
ly  and    perfeveringly;  ExocLxix.   8,  and  xxiv.  3,7.     Deut. 
xxvi.  16,  17,  18.     2  Kings  xxiii.  3.    Neh.  x.  28,  29.    Pfal. 
cxix.£7,  106.     They  ought  to  profefs,  that  all  their  hearts  and 
fouls  are  in  thefe  engagements  to  be  the  Lord's,  and  forever  to 
ferve  him;   2  Chron.  xv.  12,  13,  14.    God's  people's  fwearing 
to  God,  and  fwearing  by  his  name,  or  to  his  name,  as  it  might 
be  rendered,  (by  which   fl-ms  to    be  fignified  their  folemnly 
giving  up  themfelves  to  him  in  covenant,  and  vowing  to  receive 
him  as  their  God,  and  to  be  entirely  his,  to  obey  and  ferve 
"him,)  is  fpoken  of  as  a  duty  to  be  performed  by  all  God's  vifi- 
ble  Ifrael ;  Deut.  vi.  13.  and  x.  20.  Pfal.  IxiiL  11.  If.  xix.  18. 
chap.  xlv.  23,   24.   compared  with  Rom.  xiv.    n.and  Phil.ii. 
10,  11.  If.  xlviii.  i,  2.  and  Ixv.  15,    16.  Jer.   iv.  2.  and  v.  7. 
andxii.  16.  Hof.  iv.  i£.  and  x.  4.     Therefore,  in  order  to  per-» 
fons  being  intitled  to  full  efreem  and  charity,  with  their  neigh 
bours,   as  being   fincere  profeflbrs  of  Chriftianity ;  by    thofe 
forementioned  rules  of  Chrift  and  his  apoflles,  there  muft  be  a 
vifibly  holy  life,  with  a  profeffzon,  either  expreflmg,  or  plainly 
implying  fuch  things  as  thofe  which  have  been  now  mentioned. 
We  are  to  know  than  by  thar  Jruits\  that  is,  we  are  by  their 

fruits 


OF    GRACIOUS    AFFECTIONS. 

fruits  to  know  whether  they  be  what  they  profefs  to  be;  not 
that  we  are  to  know  by  their  fruits,  that  they  have  fomething 
in  them,  which  they  do  not  fo  much  as  pretend  to. 

And  moreover, 

2.  That  profeflion  of  thefe  things,  which  is  properly  called 
a  Chridian  profeflion,  and  which  muft  he  joined  with  Chrifti- 
an  practice,  in  order  to  perfons  being  intitled  to  the  benefit  of 
thofe  rules,  muft  be  made  (as  to  what  appears)  underflandingly: 
that  is,  they  muft  be  perfons  that  appear  to  have  been  fo  far 
inflrucled  in  the  principles  of  religion,  as  to  be  in  an  ordinary 
capacity  to  underiland  the  proper  import  of  what  is  expreffed 
in  their  profeffion.  For  founds  are  no  fignifications  or  decla 
rations  of  any  thing,  any  further  than  men  underftand  the  mean 
ing  of  their  own  founds. 

But  in  order  to  perfons  makinga  proper  profeflion  of  Chrif- 
tianity,  fuch  as  the  fcriprure  directs  to,  and  fuch  as  the  follow 
ers  of  'Chrift  fhould  require,  in  order  to  the  acceptance  of  the 
profeffors  with  full  charity,  as  of  their  fociety;  it  is  not  necef- 
fary  they  mould  give  an  account  of  the  particular  fteps  and  me 
thod,  by  which  the  Holy  Spirit,  fenfibly  to  them,  wrought  and 
brought  about  thofe  great  eflential  things  of  Chriftianity  in 
their  hearts.  There  is  no  footflep  in  the  fcripture  of  any  fuch 
way  of  theapoftles,  or  primitive  minifters  and  Chriftians,  re 
quiring  any  fuch  relation,  in  order  to  their  receiving  and  treat 
ing  others,  as  their  Chriflian  brethren,  to  all  intents  and  pur- 
pofes,  or  of  their  firft  examining  them,  concerning  the  particu 
lar  method  and  order  of  their  experiences.  They  required  of 
them  a  profeffion  of  the  things  wrought;  but  no  account  of 
the  manner  of  working  was  required  of  them.,  Nor  is  there 
the  leaft  fhadow  in  the  fcripture  of  any  fuch  cuftom  in  thq 
church  of  God,  from  Adam  to  the  death  of  the  apoftle  John. 

I  am  far  fiom  faying,  that  it  is  not  reqi  ifne  that  perfons 
mould  give  any  fort  of  account  of 'their  experiences  to  their 
brethren.  For  perfons  to  profefs  thofe  things  wherein  the  ef-. 
•fence  of  Chriftianity  lies,  is  the  fame  thing  ;s  to  profefs  that; 
•'fhey  experience  thofe  things.  Thus  for  perfons  folemnly  to 
profefs,  that,  in  a  fenfe  and  full  convitlion  of  their  own  utter 
finfulnefs,  mifery,  and  impotence,  and  totally  undone  fta'e  aa 
in  themfelves,  Ind  their  juft  defert  of  God's  utter  rejection  and 
eternal  wrath,  without  mercy,  and  the  utter  infufnciency  of 
^iheir  own  righteoufnefs,  or  any  thing  in  them,  to  fatisfy  divine 

juilice, 


THE     T  w  E   L  F  T  H    S  I  G  N       Part  III, 

juftice,  or  recommend  them  to  God's  favour,  they  do  only  arid 
entirely  depend  on  the  Lord  Jefus  Chriff,  and  his  fat  isf  action 
and  righteoufnefs  ;  that  they  do  with  al!  their  hearts  believe  the 
truth  of  the  gofpel  of  Chrift  ;  and  that  in  a  full  conviction  and 
fenfeof  his  fufficiency  and  perfect  excellency  as  a  Saviour,  as 
exhibited  in  the  gofpel,  they  do  with  their  whole  fojals  cleave 
to  him,  and  acquiefce  in  him,  as  the  refuge  and  refi.  of  their 
fouls,  and  fountain  of  their  comfort;  that  they  repent  of  their 
fins,  and  utterly  renounce  all  fin,  and  give  up  themfelves 
wholly  to  Chrilt,  willingly  fubjeciing  themfelves  to  him  as 
their  King;  that  they  give  hi rn  their  hearts  and  their  whole 
man  ;  and  are  willing  and  refolded  to  have  God  for  their  whole 
and  everlafting  portion  ;  and  in  a  dependence  on  his  promifes 
pf  a  future  eternal  enjoyment  of  him  in  heaven,  to  renounce  all 
the  enjoyments  of  this  vain  world,  felling  all  for  this  grea^ 
treafure  and  future  inheritance, and  to  comply  with  every  com 
mand  of  God,  even  the  moil  difficult  and  felf-denying,  and 
devote  their  whole  lives  to  God's  fervice ;  and  that  inforgive- 
riefs  of  thofe  that  have  injured  them,  and  a  general  benevolence 
to  mankind,  their  hearts  are  united  to  the  people  of  Jefus 
Chrift  as  their  people,  to  cleave  to  them  and  love  them  as  their 
brethren,  and  worfhip  and  ferve  God,  arid  follow  Chrift  in 
union  and  fellowmip  with  them,  being  willing  and  refolved  to 
perform  all  thofe  duties  that  belong  to  them,  as  members  of 
the  fame  family  of  God  and  myftical  body  of  Chrift ;  I  fay, 
for  perfons  folemnly  to  profefs  fuch  things  as  thefe,  as  in  the 
prefence  of  God,  is  the  fame  thing,  as  to  profefs  that  they  are 
confcious  to,  or  do  experience  fuch  things  in  their  hearts. 

Nor  is  it  what  I  fuppofe,  that  perfons  giving  an  account  of 
their  experience  of  particular  exercifes  of  grace,  with  the  times 
and  circumftances,  gives  no  advantage  to  others  in  forming  a 
judgment  of  their  Hate;  or  that  perfons  may  not  fitly  be  in 
quired  of  concerning  thefe  in  fome  cafes,  efpecially  cafes  of 
great  importance,  where  all  pofhble  fatisfaction  concerning 
perfons  piety  is  efpecially  to  be  defired  and  fought  after,  as  in 
the  cafe  of  ordination  or  approbation  of  a  mimfter.  It  may 
give  advantage  in  forming  a  judgment,  in  feveral  refpe8.s  \ 
?*nd  among  others,  in  this,  that  hereby  we  may  be  better  fatis- 
fied,  that  the  p.rofeflbr  fpeaks  honefliy  and  underdandingly,  in 
what  he  profeifes ;  and  that  he  does  not  make  tlie  profeflion  in 
tnere  formality.  In  order  to  a  profefiion  of  Chriff sanity  bong 
accepted  to  any  ptirpofe,  there  ought  .to  be  good  reafun,  from 

the 


OF    GRACIOUS   AFFECTIONS.      453 

the  circumftances  of  the  profefiion,  to  think,  that  the  profeflbr 
/does  not  makefuch  a  profcflion  out  of  a  mere  cuftomary  compli 
ance  with  a  prefcribed  form,  ufmg  words  without  any  diiiinci 
meaning,  or  in  a  very  lax  and  ambiguous  manner,  as  confef- 
jfions  of  faith  are  often  fubicribed  ;  but  that  the  profeflbr  under- 
Jlandingly  and  honefily  fignifies  what  he  is  confcious  of  in  his 
o-.vn  heart;  otherwife  liis  profefiion  can  be  of  no  figriificance, 
and  no  niore  to  be  regarded  than  the  found  of  things  without 
life.  But  indeed  (whatever  advantage  an  account  of  particular 
exercifes  may  give  in  judging  of  this)  it  muft  be  owned,  that  the 
profeflbr  having  been  previouily  thoroughly  iniiructed  by  his 
teachers,  and  giving  good  proof  of  his  fufficient  knowlege,  to 
gether  with  a  practice  agreeable  to  his  profeffion,  is  the  beft 
evidence  of  this. 

Nor  do  I  fuppofe,  but  that,  if  a  perfon  that  is  inquired  of 
about  partieular  pallages,  times  and  circumftances  of  his  Chri- 
Jflian  experience,  among  other  things,  feems  to  be  able  to  give  a 
diilinct  account  of  the  manner  of  his  firft  converfion,  in  fuch 
a  method  as  has  been  frequently  obfei  vable  in  true  converfion, 
fo  that  things  feemfenfibly  and  diihnttly  to  follow  one  another, 
in  the  order  of  time,  according  to  the  order  of  nature  ;  it  is  an 
illuftrating  circumfbnce,  that  among  other  things,  adds  lullre 
to  the  evidence  he  gives  his  brethren  of  the  truih  of  his  expe 
riences. 

But  the  thing  that  I  fpeak  of  as  unfcriptural,  is  the  infilling 
on  a  particular  account  of  the  diftinct  method  and  fieps,  where 
in  the  Spirit  of  God  did  fenfibly  proceed,  in  fid!  bringing  the 
foul  into  a  ftate  of  falvation,  as  a  thing  requifue  in  order  to 
receiving  aprofeflor  into  full  charity  as  a  real  Chriftian  ;  or  fo, 
as  for  the  want  of  fuch  relation,  to  difregard  other  things  in 
the  evidence  perfons  give  to  their  neighbours  of  their  Chrifti- 
anity,  that  are  vaftly  more  important  and  eiTential. 

Secondly,  That  we  may  rightly  underhand  how  ChriMian 
practice  is  the  greateft  evidence  that  others  can  have  of  the 
iinceritv  of  a  profefling  Chriftian,  it  is  needful  that  what  was 
faid  before,  (hewing  what  Chrifliari  praclice  is,  fhould  be  borne 
in  mind  ;  and  that  it  fhould  beconfidered  how  far  this  maybe 
vifible  to  others.  Merely  that  a  piofeflbr  of  Chriflianity  is 
what  is  commonly  called  an  honefi  man,  and  a  moral  man, 
(i.  e.  we  have  no  fpecial  tranfgreflion  or  iniquity  to  charge 
him  with,  that  might  bring  a  blot  on  his  chara61er,)  is  no  great 

evidence, 


454     .THE     TWELFTH     SIGN       Part  IIL 

evidence  of  the  fincerity  of  his  profeflion.   This  is  not  making 
his  light J!iine  before  men.     This  is  not  that  work  and  labour  of 
lovejliewedlowards  Chrift's  name,  which  gave  the  apoftle  fuch 
perfuafion  of  the  fincerity  of  the  prof  effing  Hebrews,  Heb.  vi. 
9,    10.     It  may  be  fo,  that  v,e  may  fee  nothing  in  a  man,  but 
that  he  may  be  a  good   man,  there   may  appear  nothing  in  his 
Jife  and  converfatiori  inconfiitent  with  his  being  godly,  and  yet 
neither  may  there  be  any  great  pofitive  evidence  that  he  is  fo. 
But  'here  may  be  great  pofmve  appearances  of  holmefs  in  mens 
vifible  behaviour  :  their  life  may  appear  to  be  a  life  of  the  fer- 
vice  of  God  :  they  may  appear  to  follow  the  example  of  Jefus 
Chiift,  and  come  up  in  a  great  meafure  to  thofe  excellent  rules 
in   the  ^th,  6th,  and  j{\\  chapters  of   Matthew,  and  iath  of 
Romans,  and  many  other  pans  of  the  New  Teftament :  there 
may  be  a  great  appearance  of  their  being  univerfal  in  their  obe 
dience  to  Chrilt's  commands  and  the  rules  of  the  gofpel.  They 
may   appear  to  be   univerfal  in   the  performance  of  the  duties 
of  the  firft  table,  manifefting  the  fear  and  love  of  God  :  and 
alfo  univerfal  in  fulfilling  rules  of  love  to  men,  love  to  faints, 
and  love  to  enemies  ;  rules  of  meeknefsand  forgivenefs,  rules 
of  mercy  and  charity,  and  looking  not  only  at  our  own  things, 
but  alfo  at  tiie  things  of  others;    rules  of  doing  good  to  mens" 
fouls  and  bodies,  to  particular  perfons  and  to  the  public  ;  rules 
of  temperance  and  mortification,  and  of  an  humble  converfation ; 
rules  of  bi  idlingthe  tongue,  and  improving  it  to  glorify  God  and 
blefs   men,  (hewing  that  in  their  tongues  is  the  law  of  kind- 
rjcfs.     They  may   appear  to  walk,  as  Chriilians,  in  all  places, 
and  at  all  feafons,  in  the  houfe  of  God,  and  in  their  families,, 
and  among  their  neighbours,  on  Sabbath-days,  and  every  day, 
in  bufinefs  and  in  converfation,  towards  friends  and  enemies,  to 
wards  fuperiors,  inferiors,  and  equals.     Perfons   in  their  vifi 
ble  walk  may  appear  to  be  very  earneftly  engaged  in  the  fervice 
of  God  and  mankind,  much  to   labour  and  lay  out  themfelves 
in  this  work  of  a  Chriftian,  and  to  be  very  conftant  and  Oed- 
fafl  in   it,  under  ail   circtvm  fiances  and  temptations.     There 
raay  be  great  manifeflations  of  a  fpirit  to  deny  themfelves,  and 
fufTer  for  God  and  Chnft,  and  the  intereft  of  religion,  and  the 
benefit  of  their  brethren.     There  may  be  great  appearances  in 
a  man's  walk,  of  a  difpofition  to  forfake  any  thing,  rather  than 
to  forfake  Chrift,  and  to  make  every  thing  give  place   to  his1 
honor.     There  may  be  great  manifeftations  in  a  man's   beha 
viour  cf  fuch  religion  as  this  being  his  element,  and  of  his  pla 
cing 


OF   GRACIOUS  AFFECTIONS.        4,53 

eing  the  deHght  and  happinefs  of  his  life  in  it ;  and  his  con- 
veiiauon  may  be  fuch,  that  he  may  carry  \\ith  him  a  fweet 
odour  of  Chiiftian  graces  and  heavenly  difpofmons,  where-ever 
he  goes.  And  when  it  is  thus  in  tiit  piofeffors  of  Chriiiianity, 
here  is  an  evidence  to  otheis  of  their  firicerity  in  their  profef- 
fion,  to  which  all  other  mamfeilalions  are  not  worthy  to  be 
compared. 

There  is  doubtlefs  a  great  variety  in  the  degrees  of  evidence 
that  profeiTors  do  exhibit  of  their  fincerity,  in  their  life  and 
practice  ;  as  there  is  a  variety  in  the  fairnefs  and  clearnefs  of 
accounts  perforis  give  of  the  manner  and  method  of  their  ex 
periences  :  but  undoubtedly  fuch  a  manifeftation  as  has  been 
defcribed,  of  a  Ch:iiiian  fpirit  in  practice,  is  vailly  beyond  the 
fairefl  and  brighteft  ftory  of  particular  fleps  and -pafiages  of  ex 
perience,  that  ever  was  told.  )  And  in  general,  a  "manifeftation 
of  the  firicerity  of  a  Chi  iilian  profeflion  in  prafctice,  is  far  bet 
ter  than  a  relation  of  expeiiences. 

Buryet, 

Thirdly,  It  mufl  be  noted,  agreeable  to  what  was  formerly 
obferved,  that  no  external  manifeitations  and  outward  appear 
ances  what  foe  ver,  that  are  vifible  to  the  world,  are  infallible 
evidences  of  grace.  Thefe  manifeftations  that  have  been  men 
tioned,  are  the  beft  that  mankind  can  have  ;  and  they  are  fuch 
as  do  oblige  Chriftians  entirely  to  embrace  profeffors  as  faints, 
and  love  them  and  rejoice  in  them  as  ;he  children  of  God,  and 
are  fufficieat  to  give  them  as  great  fatisfaclion  concerning  them, 
as  ever  is  needful  to  guide  them  in  their  condu6t,  or  for  any 
intent  and  purpofe  that  needs  to  be  anfwered  in  this  world. 
But  nothing  that  appears  to  them  in  their  neighbour,  can  be 
fufficieru  to  beget  an  abfblute  certainty  concerning  the  (late  of 
his  foul  :  for  they  fee  not  his  heart,  nor  can  they  fee  all  his  ex 
ternal  behaviour  ;  for  much  of  it  is  in  fecret,  and  hid  from  the 
eye  of  the  world  :  and  it  is  impoflible  certainly  to  determine, 
how  far  a  man  may  go  in  many  external  appearances  and  imi 
tations  of  grace,  from  other  principles.  Though  undoubted 
ly,  if  others  could  fee  fo  much  of  what  belongs  to  mens  prac 
tice,  as  their  own  confciences  may  fee  of  it,  it  might  be  an 
infallible  evidence  of  their  (late,  as  will  appear  from  what 
follows. 

Having  thus  confidered  ChrifHan  practice  as  the  bcfl  evidence 
of  the  frtocerity  of  profeffors  to  others,  I  now  proceed, 

2.  To 


456        T  H  £     T  w  E  L  V  T  H    S  i  G  N      Part  111, 

2.  To  obferve,  that  the  fcripture  alfo  fpeaks  of  Chriflian 
practice  as  a  diftmguifhing  and  fure  evidence  of  grace  toper/bns 
own  confcunces.  This  is  very  plain  in  i  John  ii.  3.  "  Hereby 
"  we  do  know  that  we  know  him,  if  we  keep  his  command- 
"  ments."  And  the  teftimony  of  our  confciences,  with  refpecl 
to  our  good  deeds,  is  fpoken  of  as  that  which  may  give  us  af- 
furance  of  our  own  godlinefs  ;  i  John  iii.  18,  19.  "•  My  little 
"  children,  let  us  not  love  in  word,  neither  in  tongue,  but  in 
"  deed,  (in  the  original  it  is  EPf  $1  in  work,}  and  in  truth.  And 
"  hereby  we  know  that  we  are  of  the  truth,  arid  mail  allure  our 
"  hearts  before  him."  And  the  apoftle  Paul,  in  Heb.  vi.  fpeaks 
of  the  wot k  and  labor  of  love,  of  the  Cbriftian  Hebrews,  as 
that  which  both  gave  him  a  perfuafion  that  they  had  fomething 
above  the  higheil  common  illuminations,  and  alfo  as  that 
evidence  which  tended  to  give  them  the  higheil  afiuranee  of 
hope  concerning  themfelves  \  verl.  9,  <£?<:.-  "  But,  beloved,  wd 
"  are  pei  fuaded  better  things  of  you,  and  things  that  accom- 
"  pany  falvation,  though  we  thus  fpeak.  For  God  isnotun- 
"  righteous,  to  forget  your  work  and  labor  of  love,  which  ye 
**  have  dieted  toward  his  namef,  in  that  ye  have  miriiiiered  to 
"  his  faints,  and  do  minifter.  And  we  defire  that  every  one 
"  of  you  do  ihevv  the  fame  diligence,  to  the  full  affurance  of 
"  hope  unto  the  end."  So  the  apoftle  direcls  the  Galatians 
to  examine  their  behaviour  or  practice,  that  they  might 
have  rejoicing  in  themfelves  in  their  own  happy  ftate  ; 
Gal.  vi.  4.  "  Let  every  man  prove  his  own  work,  fo  fhall 
"  he  have  rejoicing  in  hirnfelf,  and  not  in  another."  And 
the  Pfalmift  fays,  cxix.  6.  "  Then  fhall  I  not  be  afhamed, 
*'  when  I  have  refpecl  unto  all  thy  commandments;"  z.  e.  then 
ftiall  I  be  bold,  arid  affured,  and  fledfaft  in  my  hope.  And  in 
that  of  our  Saviour,  Matt.  vii.  19,  20.  "  Every  tree  that  bring- 
**  eth  not  forth  good  fruit,  is  hewn  down  and  caft  into  the  fire. 
"  Wherefore  by  their  fruits  ye  fhall  know  them."  Though 
Chrili  gives  this  firflly,  as  a  rule  by  which  we  mould  judge  of 
others,  yet  in  the  words  that  next  follow  he  plainly  mews,  that 
he  intends  it  alfo  as  a  rule  by  which  we  mould  judge  ourfelves ; 
Not  every  one  that  faith  unto  me,  Lord,  Lor d,Jhall  enter  into  the. 
kingdom  of  heaven :  but  he  that  DOTH  THE  WILL  of  my  Father 
which  is  in  heaven.  Many  will  fay  to  me  in  that  day,  Lord^ 

Lord,  £?<:. And  then  will  I  projefs  unto  them,  I  never  knew 

vou:  depart  from  me,  YE  THAT  WORK  INIQUITY.     There- 
Jbret  wkofoever  hear  eth  thefe  fayings  of  mine,  and  DOTH  them* 


OF   GRACIOUS   AFFECTIONS*        4,57 

/  will  liken  him  unto  a  wife  man  which  built  his  houft  upon  d 
rock.  -  And  every  cne.  that  heareth  tke/e  Jayings  of  ??imc,  and 
DOTH  THEM  N  or,  Jhatl  be  liktmd  unto  a  joolijli  man  which 
built  his  houft  upon  the  fand.  I  (hall  have  occafiOn  to  menti 
on  other  texts  that  fhew  the  fame  thing,  hereafter. 

But  fpr  the  greater  clearnefs  in  this  matter,  I  would  firfl, 
fhew  how  Chriitiari  practice,  doing  good  works,  or  keeping 
Chrift's  commandments,  is  to  be  taken,  when  the  fmripture 
reprefents  it  as  a  fure  fign  to  our  own  confidences,  that  we  arc 
real  Chriflians.  An^fecondly,  will  prove,  that  this  is  the 
chief  of  all  evidences  that  men  can  have  of  their  own  fincere 
godlinefs* 

Firft,  I  would  fhew  how  Chriftian  practice,  or  keeping 
Chriit's  commandments,  is  to  be  taken,  when  the  fcripture  re-^ 
prefents  it  as  a  fure  evidence  to  our  own  confidences,  that  we 
are  fincere  Chriftians. 

And  here  I  would  obferve,  that  we  Cannot  reafonably  fup- 
pofe,  that  when  the  fcripture  in  this  cafe  fpeaks  of  good  works, 
good  fruit,  and  keeping  Chrift's  commandments,  that  it  has 
lefpecl:  merely  to  what  is  external,  or  the  motion  and  action 
of  the  body,  without  including  any  thing  elfe,  having  no  re- 
fpe£l  to  any  aim  or  intention  of  the  agent,  or  any  act  of  his 
understanding  or  will.  For  confider  mens  aclions  fo,  and  they 
are  no  more  good  works  or  acls  of  obedience,  than  the  regular 
motions  of  a  clock  ;  nor  are  they  confide  red  as  rhe  aclions  ot 
the  men,  or  any  human  actions  at  all.  The  actions  of  the  bo 
dy,  taken  thus,  are  neither  a£ts  of  obedience,  nor  difo&edi- 
cnce  ;  any  more  than  the  motions  of  the  body  in  a  convulfion. 
But  the  obedience  and  fruit  that  is  fpoken  of,  is  the  obedience 
and  fruit  of  the  man  ;  and  therefore  not  only  the  atls  of  the 
body,  but  the  obedience  of  the  foul,  confifling  in  the  a&s  and 
practice  of  the  foul.  Not  that  I  fuppofe,  that  when  the  fcrip 
ture  fpeaks,  in  this  cafe,  of  gracious  works,  and  fruit,  and 
practice,  that  in  thefe  cxpreflions  is  included  all  inward  piety 
and  holinefs  of  heart,  both  principle  and  exercife,  both  {pint. 
and  pra6hcc  :  fyecaufe  then,  in  tliefc  things  being  given  as  figns 
of  a  gracious  principle  irt  the  heart,  the  fame  thing  would  be 
given  as  a  fign  of  itfelf,  and  there  would  be  no  diftiflaion  be 
tween  root  and  fruit.  But  only  the  gracious  exercife,  a:«l 
holy  aft  of  the  foul  is  meant,  and  given  as  the  Hgn  t*i  the  holy 
j-iiuciple,  and  good  cHatc.  Neither  is  every  kind  of  inward 


M  m  m  excrcife 


45$       THE     TWELFTH     S  i  G  N       Part  III. 

exercife  of  grace  meant  ;  but  the  practical  exercife,  that  exer- 
cife  of  the  foul,  and  exertion  of  inward  holinefs,  which  there 
is  in  an  obediemial  act  ;  or  that  exertion  of  the  mind,  and  aft 
of  grace,  which  iifues  and  terminates  in  what  they  call  the  im- 
perate  a£ts  cf  the  will  ;  in  which  fomething  is  ciiiecled  and 
commanded  by  the  foul  to  be  done,  and  brought  to  pals  in 
praclice. 

Here,  for  a  clearpr  underftanding,  I  would  obferve,  that  there 

are  two  kinds  of  exercifes  of  grace,      i.  There  are  thofe  that 

fome  call  immanent  acts  ;  that  is,  thofe  exefcifes  of  grace   that 

remain  within  the  foul,  that  begin  and  are  terminated   there, 

without   any   immediate  relation  to  any  thing  to  be  done  out 

wardly,  or  to   be  brought    to  pafs   in  pra&ice.     Such  are  ihe 

exerc*ifes  of  grace,  which  the  faints  often  have  in  contemplation: 

when  the  exercife  that  is  in  the  heart,  does  not  dire£tly  proceed 

to,  or  terminate  in  any  thing  beyond  ihe  thoughts  of  the  mind  ; 

however  they  may  tend   to  praclice  (as  all  exercifes  of  grace 

do)  more  remotely.     2.  There  is  another  kind  of  acts  of  grace, 

that  are  more   iliictly  called  practical,  or  effective  exercifes  ; 

becaufe  they  immediately  refpect  fomething  to  be  dene.     They 

are  the  exertions  of  grace  in  the  commanding  acls  of  the  wiJ, 

directing  the  outward  actions.     As  when  a  faint  gives   a  cup 

of  cold  water  to  a  difciple,  in  and   from    the   exercife  of  the 

grace  of  charity;  or   voluntarily  endures  perfection,  in  the 

way  of  his  duty,  immediately  from  the  exercife  oi  a  fupreme 

love  to  Cbrjtft.     Here   is    the.  exertion  of  grace  producing  its 

effect  in  outward  a6Hons.     Thefe  exrrcifes   of  pracc  are  prac 

tical  and  productive  of  good  works,  rot.  only  in  this  fenfe,  that 

they  are  of  -A  productive  nature,  (for  fo  are  all  exercifes  of  true 

grace,)  but  tney  are  the  producing  38$.     This  is  properly  the 

exercife  of  grace  in    the  aci  of  the  will  ;  and  this  is  properly 

the  practice  of  the,  foul.     And  the  foul  is  the  immediate  aflor 

of  no  other  practice  but  this  :   the  motions  of  the  Icdy  follow 

from   the  laws   of  union  between  the  foul   and   body,  which 

God,  and  not  the  foul  has  fixed,  and  does  maintain.     The  acb 

of  the  foul,  and  the  exercife  of  grace,  that   is    exerted  in  the 

performance  of  a  good  work,  is  the   good   work  itfelf,  fo  ];.r 

as  the  foul  is  concerned  in  it,  or  for.  far  as  it  is  the  foul's  good 

work.     The  determinations  of  the  will,  are  indeed  e".r  very 


aclions,  fo  far  as  they  are  properly  ours,  as  Dr.  LV:klridge 
obferves:  *     In  this  praclice  of  the  foul,  is  included  the  airu 

*  Scripture  dcclrine  of  falvaticn,  Sermon  I.  p.  1  1. 


OF    GRACIOUS    AFFECTIONS.          4^9 

arid  intention  of  the  foul  which  is  the  ai>ent.  For  not  only 
ihould  we  riot  look  on  the  motions  or  a  ii^tne,  doing  jufticfeor 
diftfibitting  alms  by  clock-work,  as  any  acts  of  obedience  to 
Chnit  in  that  liatuc  ;  but  neither  would  any  body  call  the  vo 
luntary  actions  of  a  man,  externally  and  mates iaiiy  agreeable 
to  a  command  of  Chriil,  by  the  name  of  obedience  to  Chriif, 
if  he  had  never  heard  of  Chrift,  or  any  of  his  commands,  or 

h«d  no  ,!ir>;.i-iu  of  his  commands  in   what   he  did. It  the 

aj.ts  of  obedience  and  good  fruits  fpoken  of,  he  looked  upon, 
not  as  mere  motions  of  the  body,  but  as  acts  of  the  foul  ;  the 
whole  exercife  of  the  fpirit  of  the  mind,  in  {he  a£tion,  mull  be 
taken  in,  with  the  end  a&ed  for,  and  the  refpccl  the  foul  then 
has  to  God,  &c.  otherwife  they  are  no  acts  of  denial  of  our- 
felves,  or  obedience  to  God,  or  fervice  done  to  him,  but  fome- 
thing  elfe.  Such  effective  exercifes  of  grace  as  thefe  that  I 
have  now  defcribcd,  many  of  the  martyrs  have  experienced 
in  a  high  degree.  And  all  true  faints  live  a  life  of  fuch  acls 
of  grace  as  thefe  ;  as  they  all  live  a  life  of  gracious  works,  of 
which  thefe  operative  exertions  of  grace  are  the  life  and  foul. 
And  this  is  the  obedience  and  fruit  that  God  mainly  looks  at, 
as  he  looks  at  the  foul,  more  than  the  body  ;  as  much  as  the 
foul,  in  the  conftitution  of  the  human  nature,  is  the  fupeh'or 
part.  As  God  looks  at  the  obedience  and  pracliceof  the  man, 
he  looks  at  the  practice  of  the  foul  ;  for  the  foul  is  the  man  in 
God's  fight,  For  the  Lordjteth  not  as  manjceik,jor  he  lookdk 
on  the.  heart. 

And  thus  it  is,  that  obedience,  good  works,  good -fruit,  are 
to  be  taken,  when  given  in  fcriptu-re  as  a  fyre  evidence  to  our 
own  confidences  of  a  true  principle  of  grace  ;  even  as  inclu 
ding  the  obedience  and  practice  of  the  foul,  as  precxd'.ng  arid 
governing  the  actions  of  the  body.  When  practice  is  given  in 
fcripture  as  the  main  evidence  of  our  true  Chriflianity  to  others, 
th'jn  is  meant  that  incur  practice  which  is  viiible  to  them, even 
oar  outward  actions  :  but  when  practice  is  given  as  a  fure  evi 
dence  of  our  real  Chhftianity  to  our  own  conferences,  then  is 
meant  that  in  our  practice  which  is  vifible  to  our  own  confci- 
ences ;  which  is  not  oniy  the  motion  of  our  bodies,  but  the 
exertion  and  exercife  of  the  foul,  which  directs  and  commands 
that  motion ;  which  is  more  directly  and  immediately  under 
the  view  of  our  own  coufciences,  than  the  act  of  the  body. 
And  that  this  is  the  intent  of  the  fcripuuv;,  not  only  docs  the 
nature  and  reafon  of  the  thing  (hew,  but  it  is  plain  by  the 

fcripture 


460       THE     TWELFTH    SIGN      Part  III. 

fcripture  itfelf.     Thus  it  is  evident,  that  when  Chrift,  at  the 
concluGon  of  his  fermon  on  the  mount,  (peaks  of  doing  or  prac- 
tifmg  thofe  fayings  of  his,  as  the  grand  fign  of  profeiTors  being 
true  difciples,  without  which  he   likens    them    to  a  man  that 
built  his  houfe  upon  the  fand,  and  with  which,  to   a  man  that 
built  his  houfe  upon  a  rock;  he  has  a  refpect,  not  only  to  the 
outward  behaviour,  but  to  the  inward  exercife  of  the  mind   in 
that  behaviour  :  as  is  evident  by  obferving  what  thofe  preced 
ing  fayings  of  his  are,  that  he  refers  to,  when  he  fpeaks  of  our 
doing  or  practihng  them  ;  and  we  fhall  find  they   are  fuch  as 
thefe  ;  Blejfcdart  the  poor  in  fpirit ;  bleffcd  are  they  that  mourn  \ 
blejffed  aretkemak  ;  blejjed  are  they  tiiat  do  hunger  and  tkirjl 
after  ngktcou/hejs  ;  biffed  are  the  merciful ;  blejjed  are  the  pure 
in  heart  ;  whofoever  is  angry  with  his  brother  without  a  caufe, 
&c.  whofoever  looketh  on  a  woman  to  lujt  after  her?  &c.    love 
your  enemies  ;  take  no  thought  for  your  life,  and  others  of  the 
like  nature,  which  imply  inward  exerciles  :  and  when  Chrift 
fays,  John  xiv.  21.    "  He  that  hath   my  commandments,  and 
*'  keepeth  them,  he  it  is  that  loveth  me  ;'r  he  has  evidently  a 
fpecial   refpeft  to  that  command  feveral  times  repeated  in  the 
lame  difcourfe,  (which  he  calls,  by  way  of  eminence,  his  com 
mandment J  that  they  JJtoutd  love  one  another,  as  he  had  loved 
them:  (See  chap.  xiii.  34,  35.  and  chap.  xv.  10,    12,  13,  14.) 
But  this  command  refpe6ts  chiefly  an  exercife  of  the  mind  or 
heart,  though  exerted  in  practice.     So  when  the  apoftle  John 
fays,   i  John  ii.  3.  "  Hereby  we  do  know  that  we  know  him, 
'*  if  we  keep  his  commandments  ;"  he  has  plainly  a  principal 
refpecl  to  the  fame  command,  as  appears  by  what  follows,  verfe 
7 — 11.  and  ad  Epift.  verfe  5,  6.  and  when  we  are  told  in  fcrip 
ture  that  men  fhall  at  the  laft  day  be  judged  according  to  their 
works,  and  alijhall  receive  according  to  the  things  done   in  the 
body  ;  it  is  not  to  be  underftood   only  of  outward  acts  ;  for  if 
fo,  why  is  God  fo  often  fpoken  of  as  fearching  the  hearts  and 
trying  the  reins,  that  he  may  render  to  every  one  according  to  his 
works  ?  as  Rev.  ii.  23.  "  And  all  the  churches  (hall  know  that 
"  I  am  he  which  fearcheth   the  reins  and  hearts  :  and  I  will 
*'  give  unto  every  one  according  to  his  works.'*  Jer.  xvii.  9,  10* 
"  I  the    Lord  fearch  the  heart,  1  try  the  reins,  even  to  give 
"  every  man  according  to  his  ways,  and  according  to  the  fruit 
"  of  his  doings."  But  if  by  his  ways,  and  the  fruit  of  his  do  ings ,. 
is  meant  only  the  actions  of  his  body,  what  need  of fearching 
the  heart  and  reins,  in  order  to  know  them  ?  Hezekiah  in  his, 

fiqknefs. 


OF    GRACIOUS    AFFECTIONS.        461' 

ficknefs  pleads  his  praBice  as  an  evidence  of  his  title  to 
God's  favour,  as  including,  not  only  his  outward  actions,  but 
what  was  in  his  heart,  If.  xxxviii.  3.  "  Remember  now,  O 
"  Lord,  I  befeech  thee,  how  I  have  walked  before  thee  in  truth, 
"  and  with  a  perfect  heart." 

Though  in  this  great  evidence  of  fmcerity  that  the  fcripture 
gives  us,  what  is  iruvard  is  of  greatefl  importance;  yet  what  is 
outward  is  included  and  intended,  as  connected  with  the  prac- 
ticle  exertion  of  grace  in  the  will,  di reeling  and  commanding^ 
the  actions  of  the  body.  And  hereby  are  effectually  cut  off  all 
pretentions  that  any  man  can  have  to  evidences  of  godlinefs, 
who  externally  lives  wickedly;  becaufe  the  great  evidence  lies 
in  that  inward  exercife  and  practice  of  the  foul,  which  confiits 
in  the  aft  of  the  will,  commanding  outward  afts.  But  it  is  known, 
that  thefe  commanding  a61s  of  the  will  are  not  one  way,  and 
the  aftions  of  the  bodily  organs  another :  for  the  unalterable 
law  of  nature  is,  that  they  mould  be  united,  as  long  as  foul  and 
body  are  united,  and  the  organs  are  not  fo  deftroyed  as  to  be 
incapable  of  thofe  motions  that  the  foul  commands.  Thus  it 
would  be  ridiculous  for  a  man  to  plead,  that  the  commanding 
aft  of  his  will  was  to  go  to  the  pubiic  worfhip,  while  his  feet 
carry  him  to  a  tavern  or  brothel-houfe;  or  that  the  com 
manding  aft  of  his  will  was  to  give  fuch  a  piece  of  money  he 
had  in  his  hand  to  a  poor  beggar,  while  his  hand  at  the  (arm; 
inltant  kept  it  back,  and  held  it  faft. 

Secondly,  I  proceed  to  mew,  that  Chriftian  praclice,  taken 
in  the  fenfe  that  has  been  explained,  is  the  chief  of  all  the  evi 
dences  of  a  faving  fmcerity  in  religion,  to  the  conferences  of 
the  profefibrs  of  it,  much  to  be  preferred  to  the  method  of  the 
firft  conviftions,  enlightenings,  and  comforts  in  converfion, 
or  any  immanent  difcoveries  or  exercifes  of  grace  whatfoever, 
that  begin  and  end  in  contemplation.  *  The  evidence  of  this 
appears  by  the  following  arguments. 

Argument 

*  «  Look  upon  John,  Chrift's  beloved  difcipleand  bofom  comp2T 
nion  ;  he  had  received  the  anointing  to  know  him  that  is  true,  "  and 
he  knew  that  he  knew  him,"  i  John  ii.  3.  Eut  how  did  he  know 
that  ?  He  might  be  deceived  ;  (as  it  is  ftrange  to  fee  what  a  melan 
choly  fancy  will  do,  and  the  efFeds  of  it ;  as  honeft  men  are  reputed 
to  have  weak  brains,  and  never  faw  the  depths  of  the  fecrcts  of  God ;) 
what  is  his  lafl  proof?  Becaufe  iat  keep  bis  commandments  "  Sheperd's 
Parable,  Pare  I.  p.  131.  "  A 


462       THE     T  -w  E  L  F  T  H     S  i  G  N       Part  III. 

Argument  I.  Reafon  plainly  mews,  that  thofe  tilings  which 
put  it  to  the  proof  what  men  will  actually  cleave  to  and  prefer 
in  their  practice,  when  left  to  follow  their  own  choice  and  in 
clinations,  are  the  proper  trial  what  they  do  really  prefer  in 
their  hearts.  Sincerity  in  religion,  as  has  been  obferved  al 
ready,  confifts  in  feuing  God  higher!  in  the  heart,  in  chufing 
him  before  other  things,  in  having  a  heart  to  fell  all  for  Chrifr, 
&c. — Bat  a  man's  actions  are  the  proper  trial  what  a  man's 
heart  prefers.  As  for  infUnce,  when  it  is  fo  that  God  and 
other  things  come  to  fiand  in  competition,  God  is  as  it  were  let 
before  a  man  on  one  hand,  and  his  worldly  intereft  or  plea- 
fare  on  the  other,  (as  it  often  is  fo  in  the  courfe  of  a  man's 
life),  his  behaviour  in  fuch  cafe,  ina61ua]!y  cleaving  to  the  one 
and  forfaking  the  other,  is  the  proper  trial  which  he  prefers. 
Sincerity  confifts  in  forfeiting  all  for  Chrift  in  heart;  but  to 
for  fake  all  for  Chrift  in  heart,  is  the  very  fame  thing  as  to  have 
an  heart  toforfake  all  for  Chrift;  but  certainly  the  proper  tria*l 
whether  a  man  has  an  heart  to  forfake  all  for  Chrift,  is  his  be 
ing  a6lually  put  to  it,  the  having  Chrift  and  other  things  com 
ing  in  competition,  that  he  mud  actually  or  practically  cleave 

to 

<f  A  man  may  know  his  prefent  union  to  the  Lord  Jefus,  by  a 
work  ;  i  John  ii.  4.  "  He  that  faith  I  know  him,  and  keeps  not  his 
commandments,  is  a  liar." — Ye»,  that  is  true  negatively  ;  but  may 
a  man,  ought  a  man,  to  fee  or  know  his  union  positively  by  this  ? 
Anf.  verf.  5.  Many  feid  they  did  know  and  love  the  Lord,  but  he 
tlat  keeps  his  <words. — O  they  are  fweet !  It  is  heaven  to  cleave  to  him 
in  every  command  ;  it  is  d"ath  to  depart  from  any  command  :  here 
by  kn&vj  ive  that  <uv  are  in  him.  If  it  were  pofuble  to  alk  of  angels, 
how  they  know  they  are  not  devils,  they  would  anfwer,  the  Lord's 
will  is  ours."  Shepard't  Parable,  Part  I.  p.  134. 

«f  If  the  quefdon  be,  Whom  doth  the  Lord  Jefus  love  ?  you  need 
not  go  to  heaven  for  it,  the  word  is  nigh  thee,  Thofe  that  love  Chrifi. 
Who  are  thofe  ?  fhefe  that  keep  his  commandments"  Shepard's  Para 
ble,  Parti,  p.  13?.  - 

*'  Will  you  have  Chrift  fit  in  heaven,  and  not  look  that  he  fubdue 
your  lulls  by  the  work  of  his  grace,  and  fo  fway  your  hearts  ?  You 
tlefpife  his  kingdom  then.  Do  you  fcek  for  pardon  in  the  blood  of 
Chilli,  and  never  look  for  the  virtue  and  end  of  that  bloocj  to  wafh 
you  and  make  you  without  fpot,  E&r.  ?  You  defpife  his  priefthood 
and  blood  then.  Do  you  loo!:  for  Chrift  to  do  work  for  you,  and 
y.ou  not  do  China's  work,  and  brinj  forth  fruit  to  him  ?  You  def- 
pire  his  honor  then,  John  xv.  8.  ff  I  were  to  difcover  a  hypocrte, 
or  a  falfe  hsart,  this  I  would'fey,  It  is  he  that  {hall  fet  up  Chri.r,  but 
loath  his  work."  Stafford's  Parable,  Fa;:  L  p.  :  [.o.  t 


OF    GRACIOUS   AFFECTIOX?S.        46^ 

to  one  and   forfake  the  other.     To   forfske  all  for  Chrifl:   in 
heart,   is'  the  fame  thing  as  to  have  a  heart  to  forfake  all  for 
Chrili  when   called  to  it:  but  the    higheft  proof  to  ourfei- 
zrA  others,  that  we  have  an  heart  to  forfake  all  for  Chrift:  when 
called  to  it,  is  actually  clo;.nr;  it  when  called  to   it,  or  fo  far  as 
called  to  it.     To  follow  Chrift  in  heart,  is  to  have  an  heart  to 
follow  him.     To  deny  outfcives   in  hem    for  Chrift,  is   the 
fame  thing  as  to   have  an  heart  to  deny  ourfelves  for  him  iir 
fath     The  main  and  moil  proper  proof  of  a  man's  having  art 
heart  to  any  thing,  concerning  which  he  is  at  liberty  to  follow 
hi.~  own  inclinations,  and  either  to  do  or  not  to  do  as  he  plea- 
fcs,  is  his  doing  of  it.     When  a  man  is  at  liberty  whether  to 
fpeak  or  keep  lilence,  the  inoft  proper  evidence  of  his  having 
an  heart  to  fpeak,  is  his  {peaking.     When  a  man  is  at  liberty 
whether  to  walk  or  fit  full,  the  proper  proof  of  his  having  an 
heart  to  walk,    is  ins  walking.     Godlmefs    confifls  not  in  an 
heart  to  intend  to  do  the  will  of  God,  but  in  an  heart  to  do  it. 
The   children  of   IlVael    in  the   wildernefs  had  the  former,  of 
whom   we   read,  Deut.  v.   27,  28,  29.     "  Go  thou  near,  and 
"   hear   all   that  the  Lord  our  God  (hall  fay ;     and  fpeak  iho;i 
"  unto  us  ail  that  the  Lord  our  God  {hall  fpeak  untothcc,  sfid 
"   we  will  hear  it;  and  do  i:.     And  the   Lord   heard  the  voice 
"  of  your  words,  when  ye  fpake  un;o  me;  and  the  Lord  faul 
"  unto  me,  I  have  heard  the  voice  of  the  words  of  this  peopie, 
*'  which  they  have  fpoken  unto  thee:  they  have  well  faid  ail 
"  that  they  have  fpoken.     Othat  there  were  fuch  an  HEART 
"  in  them,  that  they  would  fear  me,  and  keep  all  my  command- 
"  ments  always,   that   it  might    be  well  with  them,  and  with 
"  their  children  for  ever !"     The  people  manifefled  that  they 
had  a  heart  to  intend  to   keep  God's  commandments,  and  to  be 
very  forward  in  thole  intentions;  but  God  manifcfts,  that  this 
was  far  from  being  the  thing  that  he  dcfired,  wherein  true  god- 
linefs  confifts,  even  an  heart  actually  to  keep  them. 

It  is  therefore  exceeding  abfurd,  and  even  ridiculous,  for 
any  to  pretend  that  they  have  a  good  heart,  while  they  live  a 
wicked  life,  or  do  not  bring  forth  the  fruit  of  nniverfal  holi- 
ncfs  in  their  praclicc.  For  it  is  proved  in  faS,  that  fuc'h  ir.cn 
do  not  love  God  above  all.  It  is  foolifh  to  rlifpn'e  agaffoft 
plain  fart  and  experience.  Men  that  live  in  ways  of  fin,  and 
yet  flatter  themfelves  that  they  {hall  goto  heaven,  or  expCcl  to 
be  received  hereafter  as  holy  perfors,  \vithout  a  holy  life  and 
practice,  act  as  though  ihcy  expected  to  make  a  fool  of  their 

Judge. 


464       THE     TWELFTH     S  i  .o  N       Part  III, 

Judge.  Which  is  implied  in  what  (he  apofile  fays,  (fpeaking 
of  mens  doing  good  works,  and  Jiving  an  holy  life,  thereby 
exhibiting  evidence  of  their  title  to  everlafling  life),  Gal.  vi.  7, 
"•  Be  not  deceived  ;  God  is  not  mocked:  for  whatsoever  a  man 
**  foweth,  that  fhall  he  alfo  reap."  As  much  as  to  lay,  "  Do 
not  deceive  yourfelves  with  an  expectation  of  reaping  life 
everlafting  hereafter,  if  you  do  not  low  to  the  Spirit  here; 
it  is  in  vain  to  think  that  God  will  be  made  a  fool  of  by  you, 
that  he  will  be  (hammed  and  baffled  with  fhadows  inftead  of 
fubftance,  and  with  vain  pretences,  inftead  of  that  good  fruit 
*'  which  he  expefts,  when  the  contrary  to  what  you  pretend, 
"  appears  plainly  in  your  life,  before  his  face."  In  this  man 
ner  the  word  mock  is  fometimes  ufed  in  fcripture.  Thus  De 
lilah  fays  to  Sampfon,  Behold,  thou  haft  mocked  me,  and  told 
me  lies,  Judges  xvi.  10,  13.  i.  e.  "  Thou  haft  baffled  me,  as 
"  though  you  would  make  a  fool  of  me,  as  if  I  might  be  eafily 
"  turned  off  with  any  vain  pretence,  inftead  of  the  truth.'* 
So  it  is  faid  that  Lot,  when  he  told  his  fons-in-law  that  God 
would  deftroy  that  place,  he  feemed  as  one  that  mocked  to  his 
/bns-in-laWj  Gen.  xix.  14,  i.  e.  he  feemed  as  one  that  would 
make  a  game  of  them,  as  though  they  were  fuch  credulous  fools 
as  to  regard  fuch  bugbears.  But  the  great  Judge,  whofe  eyes 
are  as  a  flame  of  fire,  will  not  be  mocked  or  baffled  with  any 
presences,  without  a  holy  life.  If  in  his  name  men  have  pro- 
phefied  and  wrought  miracles,  arid  have  had  faith,  fo  that  they 
could  remove  mountains,  and  call  out  devils,  and  however  high 
their  religious  affections  have  been,  however  great  refemblinces 
they  have  had  of  grace,  and  though  their  hiding  place  has  been 
io  dark  and  deep,  that  no  human  fkill  nor  i'earch  could  find 
them  out;  yet  if  they  are  workers  or  pradi/crs  of  iniquity, 
they  cannot  hide  their  hypocrify  from  their  Judge;  Job  xxxiv. 
22.  "  There  is  no  darknefs,  nor  ihadow  of  death,  where  the 
'*  WORKERS  OF  INIQUITY  may  hide  themfelves."  Would 
a  wife  prince  fuffer  himfelf  to  be  fooled  and  baffled  by  a  fubject, 
who  mould  pretend  that  he  was  a  loyal  fubject,  and  mould  tell 
his  prince  that  he  had  an  entire  affection  to  him,  and  that  at  fuch 
and  fuch  a  time  he  had  experience  of  it,  and  felt  his  affections 
iirongiy  working  towards  him,  and  mould  come  expecting  to 
be  accepted  and  rewarded  by  his  prince,  as  one  of  his  bed 
frierrds  on  that  account,  though  he  lived  in  rebellion  againit 
him,  following  fojne  pretender  to  his  crown,  and  from  time  to 
tiine  ftirrinff  up  fedition  againft  him?  or  would  a  mafler  fuffer 

himfelf 


OF    GRACIOUS    AFFECTIONS        465 

himfelf  to  be  (hammed  arid  gulled  by  a  fervant,that  fhould  pre 
tend  to  great  experiences  of  love  and  honour  towards  him  in 
his  heart,  and  a  great  i'enfe  of  his  worthinefs  and  kiridnefs  to 
him,  when  at  the  fame  time  he  refafed  to  obey  him,  and  he 
could  get  no  fcrvire  done  by  him? 

Argument  II.  As  icafon  (hews,  that  thofe things  which  oc 
cur  in  the  courfe  of  life,  that  put  it  to  the  proof  whether  men 
will  prefer  God  to  other  things  in  praclice,  are  the  proper  tri 
al  of  the  liprightnefs  and  fincerity  of  their  hearts ;  fo  the  fame 
are  reprefented  as  the  pioper  trial  of  the  fincerity  of  profeflbvs, 
in  the  fcripture.  There  we  find  that  iuch  things  are  called  by 
that  very  name,  ttials  or  temptations,  (which  I  before  obferved 
are  both  words  of  the  fame  fignification.)  The  things  that  put 
it  to  the  proof,  whether  men  will  prefer  God  to  other  things 
in  practice,  are  the  difficulties  of  religion,  or  thofe  things  which 
occur  that  make  thepraciiceof  duty  difficult  and  ciofs  to  other 
principles  befides  the  love  of  God;  becaufe  in  them,  God  and 
other  things  are  both  fet  before  men  together,  for  their  aftual 
and  practical  choice;  and  it  comes  to  this,  that  we  cannot  hold 
to  both,  but  one  or  the  other  muft  he  forfaken.  And  the!*; 
things  are  all  over  the  fcripture  called  by  the  name  of  trials  or 
proofs.  *  And  they  are  called  by  this  name,  becaufe  hereby 
profcflbrs  are  tried  and  proved  of  what  fort  they  be,  whether 
ihey  be  really  what  they  profefs  and  appear  to  be;  and  becaufe 
in  them,  the  reality  of  a  fupreme  love  to  God  is  brought  to  the 
tell  of  experiment  and  fact;  they  are  the  proper  proofs,  in 
which  it  is  truly  determined  by  experience,  whether  men 
have  a  thorough  difpofmon  of  heart  to  cleave  to  God  or  no; 
D>iu.  viii.  2.  "  And  thou  (halt  remember  all  the  way  whicU 
"  the  Lord  thy  God  led  thee  thefe  forty  years  in  the  wildernefs, 
'*  to  humble  thee,  and  to  prove  thee,  whether  thou  wouldft 
"  keep  his  commandments,  or  no,"  Judg.  ii.  21,  22.  "  I  alio 
"  will  not  henceforth  drive  out  any  from  before  them,  or  th<* 
"  nations  which  Jofhua  left  when  he  died  :  that  through  them  I 
'*  may  prove  Ifrael,  whether  they  will  keep  the  way  of  the 
"  Lord."  So  chap.  lii.  i,  4.  and  Exod.  xvi.  4.  And  the 
fcripture,  when  it  calls  thefe  Difficulties  of  religion  by  the  name 
N  n  u  or 

*  2  Cor.  viii.  2.  Heb.  xi.  36.  i  Fet.  i.  7.  Chap.  ivv.  12.  Gen* 
xx.il.  i.  Deut.  viii.  2,  16.  Chap.  xiii.  3.  Exod.  xv.  25.  Chap.  xvi. 
4.  Judges  ii.  22.  Chap.  iii.  i,  4.  Pfel.  Ixvi.  10,  11.  Dan.  xii.  10. 
Rev.  iii.  JQ.  Job  xxiii.  ro.  Zech.  xiii.  9.  jam.  i.  12.  Rev.  ii.  rc» 
Lelo:  viii.  13.  Ailsxx.  19.  Janj.  U.  2,  3.  i  Pet,  i.  6. 


466        THE     T  w  E   L  v  T  n    SIGN      Part  III, 

of  temptations  or  trials,  explains  itfelf  to  mean  thereby,  the  tri 
al  or  experiment  of  their  faith,  Jam.  i.  2,  3.  "  My  brethren, 
"  count  it  all  joy  when  ye  fall  into  divers  temptations  ;  kuow- 
"  ing  this,  that  the  trying  of  your  faith  worketh  patience." 
l  Pet.  i.  6,  7.  "  Now  for  a  feafon  ye  are  in  heavinefs, 
"  through  manifold  temptations;  that  the  trial  of  your  fai'h 
*'  being  much  more  precious  than  of  gold/'  &c.  So  the  apo- 
flle  Paul  fpeaks  of  that  expenfive  duty  of  parting  with  our  jub 
ilance  to  the  poor,  as  the  proof  of  the  fimerity  of  the  love  of 
Chriflians,  2  Cor.  viii.  8.  And  the  difficulties  of  religion 
are  often  reprefentcd  in  fcripture  as  being  the  trial  of  protef- 
fors,  in  the  fame  manner  that  the  iurnace  is  the  proper  trial  of 
gold  and  filver;  Pfal.  Ixvi.  10,  11.  "  Thou,  O  God,  bait 
"  proved  us  :  thou  haft  tried  us,  as  filver  is  tried  :  thoubrought- 
"  elt  us  into  the  net,  thou  laidil  affli6iion  upon  our  loins." 
Zech.  xiii.  9.  "  And  I  will  bring  the  third  part  of  them 
*'  through  the  fire;  and  I  will  refine  them  as  filver  is  refined; 
"  and  1  will  try  them  as  gold  is  tried."  That  which  lias  the 
colour  and  appearance  of  gold,  is  put  into  the  furnace  to  try 
whether  it  be  what  it  Teems  to  be,  real  gold  or  no.  So  the 
difficulties  of  religion  are  called  tiials,  becaufe  they  try  those 
that  have  the  profciiiori  and  appearance  of  faints,  whether  they 
are  what  they  appear  to  be,  real  faints.  If  we  put  true  gold 
into  the  furnace,  we  mall  find  its  great  value  and  prccioufnefs; 
fo  the  truth  and  inefiimable  value  of  the  virtues  of  a  true  Chrif- 
tian  appear,  when  under  thcfe  trials;  i  Pet.  i.  7.  "  That  the 
•'  trial,  of  your  faith  being  much  more  precious  than  of  gold 
41  that  perimeth,  might  be  found  unto  praife,  and  honour,  and 
"  glory."  True  and  pure  gold  will  come  out  of  the  furnace  in 
full  weight:  fo  true  faints  when  tried  come  forth  as  gold,  Job 
xxiii.  10.  Chrift  diftinguiflies  true  grace  from  counterfeit  by 
this,  that  it  is  gold  tried  in  the  fire,  Rev.  iii.  17,  18.  So  that 
it  is  evident  that  thefe  things  are  called  trials  in  fcripture,  prin 
cipally  as  they  try  or  prove  the  finccrity  of  profeflors.  And 
from  what  has  been  now  obferved,  it  is  evident  that  they  are 
the  rnoft  proper  trial  or  proof  of  their  finceriiy  ;  inafmuch  as 
the  very  meaning  of  the  word  trial,  as  it  is  ordinarily  ufcd  in 
fcripture,  is  the  difficulty  occurring  in  the  way  of  a  profefibr's 
duty,  as  the  trial  or  experiment  of  his  Sincerity.  If  trial  of 
Jincentybe  the  proper  name  of  thefe  difficulties  of  leligion, 
then  doubtlefs  thefe  difficulties  ot  religion  are  properly  and 
eminently  the  trial  of  finceriiy;  for  they  are  doubtlefs  eminently 

what 


OF  GRACIOUS  AFFECTIONS,    467 

what  they  are  called  by  the  Holy  Ghoft:  God  gives  tilings 
their  name  in  ra  that  which  is  eminently  their  nature.  And  if 
it  be  £.),  that  Uieie  things  are  the  proper  andemment  trial,  pioof 
or  experiment  oftl^e  (incerity  of  profeffors;  then  certainly  the 
iciiilt  of  the  trial  or  experiment,  (that  is,  perfons  behaviour  or 

sunder  fuch  trials,)  is  the  proper  and  eminent  evidence 
of  their  fJncerity.  For  they  are  called  trials  or  proofs,  only 
with  regard  to  the  refuit,  arid  becaule  the  effect  is  eminently 
\\\e  proof,  QI  evidence.  And  this  is  the  mo  ft  proper  pi  oof  and 
evidence  to  the  confcience  of  thofe  that  are  thefubjects  of  thefe 
tii-ils.  For  when  God  is  faid  by  thefe  things  to  fry  men,  and 
prove  them,  to  fit  what  is  in  their  hearts,  and  whether:  they  will 

\  commandments  or  no;  we  are  not  to  untleiftand,  that 
ir  is  f  >r  his  own  information,  or  that  he  may  obtain  evidence 
himfelf  of  their  fmceiity;  (for  he  needs  no  tiials  for  his  infor 
mation:)  but  chiefly  for  their  conviction,  and  to  exhibit  evi 
dence  to  their  conlciences.  t  Thus  when  God  is  laid  to  prove 
Ifraei  by  the  difficulties  they  met  with  in  the  wildernefs,  and  by 
the  difficulties  they  met  with  from  their  enemies  in  Canaan,  to 
know  what  was  in  their  hearts,  whether  they  would  keep  bis 
commandments,  or  no;  it  mull  be  undc rftood,  that  it.  was  to 
difcover  them  to  themfelves,  that  they  might  know  what  was  in 
their  o-vn  hems.  So  when  God  tempted  or  tried  Abraham  with 
that  difficult  command  of  offering  up  his  fon,  it  vvasnotfor  his  fa- 
tisfaction,  whether  he  feared  God  or  no,  but  for  Abraharn'sown 
greater  fatisfaction  and  corr.fort,  and  the  more  clear  manifefta- 
tion  and  comfort,  and  the  more  clear  mamfcilation  of  the  fa 
vour  of  God  to  him.  When  Abraham  had  proved  faithful 
under  this  trial,  God  fays  to  him,  Now  I  know  that  thou  Jtareft 
God,  feeing  thou  hajl  not  vjith-held  thy  fon,  thirfe  only  foil  from 
me.  Which  plainly  implies,  that  in  this  practical  exercife  of 
Abraham's  grace  under  this  trial,  was  a  clearer  evidence  of  the 
truth  of  his  grace,  than  ever  was  before;  and  the  greateft  evi 
dence  to  Abraham's  confcience;  becaufe  God  himfelf  gives  it 
to  Abraham  as  fuch,  for  hi  scorn  fort  and  rejoicing:  and  fpeaks 
of  it  to  him,  as  what  might  be  the  greateft  evidence  to  his  con- 
••  fcience 

\  "  I  am  purfuaded,  as  Calvin  is,  that  all  the  feveral  trials  of  men, 
are  to  &c-.v  them  to  themftives,  and  to  the  v/crld,  thrt  they  be  but 
counterfeits;  and  to  make  faints  known  to  themicl-es,  the  better. — • 
Rom.  v.  5.  Tribulation  ivor,is  trial,  an.l  that  hope.  Frov.  xvii.  3.  If 
you  will  know  whether  it  will  hold  weight,  the  trial  will  tell  you,*' 
'  Parailt*  Parti,  p.  191. 


468        THE     TWELFTH     SIGN'      Part  III, 

fcience  of  his  being  upright  in  the  fight  of  his  Judge.  Which 
proves  what  I  fay,  that  holy  practice  under  trials  is  the  highefi 
evidence  of  the  fincerity  of  prof effors  to  their  own  conferences. 
And  we  find  that  Chriit  from  time  to  time  took  the  fame  me 
thod  to  convince  the  confciences  of  thofe  that  pretended  friend- 
ihip  to  him,  and  to  fhew  them  what  they  were.  This  was  the 
method  he  took  with  the  rich  young  man,  Matth.  xix.  16,  £?c. 
He  feemed  to  mew  a  great  refpect  to  Chrifl;  he  came  kneel 
ing  to  him,  and  called  him  good  majier,  and  made  y  great  pro- 
feifion  of  obedience  to  the  commandments;  but  Chrifl  tried 
him  by  bidding  him  go  and  fell  all  that  he  had,  and  give  to  the 
poor,  and  come  and  take  up  his  croj's,  and  follow  him\  telling 
him,  that  then  he  flwuld  have  treajure  in  heaven.  So  he  tried 
another  that  we  read  of  Matth.  viii.  20.  He  made  a  great 
profeflion  of  refpect  to  Chrifl:  fays  he,  Lord*  I  will  follow  thee 
7vhetherfoever  thou  goefl.  Chrift  immediately  put  his  friend- 
ihip  to  the  proof,  by  telling  him  that  the  foxes  had  holes,  and 
lhe  birds  of  the  air  had  nejts,  but  that  the.  Son  of  man  had  not 
7t)he.re  to  lay  his  head.  And  thus  Chriil  is  wont  ftill  to  try 
profeffed  difciples  in  general,  in  his  providence.  So  the  feed 
ibwn  in  every  kind  of  ground,  flony  ground,  thorny  ground, 
and  good  ground,  which  in  all  appears  alike,  when  it  firft 
fprings  up;  yet  is  tried,  and  the  difference  made  to  appear,  by 
the  burning  heat  of  the  fun. 

Seeing  therefore  that  thefe  are  the  things  that  God  makes  ufe 
of  to  try  us,  it  is  undoubtedly  the  fureft  way  for  us  to  pafs  a 
right  judgment  on  ourfelves,  to  try  ourfelves,  by  the  fame 
things.  Thefe  trials  of  his  are  not  for  his  information,  but  for 
ours;  therefore  we  ought  to  receive  our  information  from 
thence.  The  fared  way  to  know  our  gold,  is  to  look  upon  it 
?nd  examine  it  in  God's  furnace,  where  he  tries  it  for  that  end, 
<hat  we  may  fee  what  it  is.  If  we  have  a  mind  to  know  whe 
ther  a  building  (lands  flrong  or  no,  we  muft  look  upon  it  when 
rhe  wind  blows.  If  we  would  know  whether  that  which  ap 
pears  in  the  form  of  wheat,  has  the  real  fubftance  of  wheat,  or 
lie  only  chaff,  we  mufl  obferve  it  when  it  is  winnowed.  If  we 
would  know  whether  a  ftaff  be  flrong,  or  a  rotten  broken  reed, 
we  muft  obferve  it  when  it  isleaned  on,  and  weight  is  borne  upon 
it.  If  we  would  weigh  ourfelves  juftly.  we  mull  weigh  ourfelves 
in  God's  fcales,  that  he  makes  ufe  of  to  weigh  us.  *  Thefe 

trials 

*  Dr.  Sibbs,  in  his  Bruifed Reed,  fays,  "  When  Chrift 's  will  com- 
eth  in  competition  with  any  worldly  lofs  or  gain,  yet  if  then,  in  that 

particular 


OF    GRACIOUS   AFFECTIONS.      469 

trials  in  the  courfe  of  our  practice,  are  as  it  \vere  the  balances 
In  which  our  hearts  are  weighed,  or  in  which  Chriil  and  the 
world,  or  Chriil  and  his  competitors,  as  to  the  efteem  and  regard 
they  have  in  our  hearts,  are  weighed,  or  are  put  into  oppofue 
fcales,  by  which  there  is  opportunity  to  fee  which  preponde 
rates.  When  a  man  is  brought  to  the  dividing  of"  paths,  the 
one  of  whiah  leads  to  Chriil,  and  the  other  to  the  objects  of 
his  lufts,  to  fee  which  way  he  will  go,  or  is  brought,  and  as  it 
were  fet  between  Chrift  and  the  world,  Chriil  on  fhe  right 
hand,  and  the  world  on  the  left,  fo  that  if  he  goes  to  one  he 
mud  leave  the  other,  to  fee  which  his  heart  inclines  mofl  to, 
or  which  preponderates  in  his  heart ;  this  is  juft  the  fame  thing 
as  laying  Chrift  and  the  world  in  two  oppofite  fcales  :  and  his 
going  to  the  one,  and  leaving  the  other,  is  juft  the  fame  thing, 

as 

particular  cafe,  the  heart  will  ftoop  to  Chrift,  it  is  a  true  fign.  For 
the  trueil  trial  of  the  power  of  grace,  is  in  fuch  particular  cafes  as 
touch  us  neareft  ;  for  there  our  corruption  maketh  the  greateft  head. 
When  Chrift  came  home  to  the  young  man  in  the  gofpel,  he  loit  a 
difciple  of  him." 

Mr.  Flavel  fpeaks  of  a  holy  pra&ice  under  trials,  as  the  greateft 
evidence  of  grace.  "  No  man  (fays  he)  can  fay  what  he  is,  whether 
his  graces  be  true  or  falfe,  until  they  be  tried  and  examined  by  tliofc 
things,  which  are  to  them  as  fire  is  to  gold."  Touchjlone  of  Sincerity, 
Chap.  4.  feel:,  i.  Again,  fpeaking  of  great  difficulties  and  fufferings 
in  the  way  of  duty,  wherein  a  perfon  muft  actually  part  with  what 
is  deareft  of  a  worldly  nature,  or  with  his  duty  ;  lie  fays,  f<  That 
fuch  fufFerings  as  thefe  will  difcover  the  falfenefs  and  rottenriefs  of 
mens  hearts,  cannot  be  doubted  ;  if  you  coniider,  that  this  is  the  fire 
defigned  by  God  for  this  very  ufe  and  purpofe,  to  fcparate  the  gold 
from  the  drofs.  So  you  will  find  it,  i  Pet.  iv.  12.  "  Beloved,  think 
"  it  notftrange  concerning  the  fiery  trial  that  is  to  try  you,"  /.  e. 
The  very  defign  and  aim  of  providence  in  permitting  and  ordering 
them,  is  to  try  you.  Upon  this  account  you  find  the  hour  of  perfe- 
cution  (in  a  fuitable  notion)  called  the  hour  of  temptation  or  proba 
tion.  Rev.  iii.  10.  For  then  profeffors  are  fiftsd  to  the  very  bran, 
{earched  to  the  very  bottom  principles.  This  is  "  the  day  that  burns 
"  as  an  oven  ;  all  that  do  wickedly  mall  be  asftubble,"  Mai.  iv.  i. 
For  in  that  day  the  predominant  intereft  muft  sppear  and  be  difcover- 
ec,  it  can  be  concealed  no  longer.  **  No  man  can  fervetwo  mafters," 
faith  Chrift,  Luke  xvi.  13.  A  man  may  ferve  many  matters,  if  they 
all  command  the  fame  thing,  or  things  fubordinate  to  each  other  : 
but  he  cannot  ferve  two  mailers,  if  their  commands  clafh  and  inter 
fere  with  each  ether;  and  fuch  are  the  commands  of  Chrift  and  the 

fiefh 


47°       THE     TWELFTH     SIGN       Part  III. 

as  the  finking  of  one  fcale,  and  rifing  of  the  other.  A  man's 
practice  therefore,  under  the  trials  of  God's  piovidence,  areas 
much  the  proper  experiment  and  evidence  ot  the  iuperior  in 
clination  of  his  heart,  as  the  motion  of  the  balance,  wiih  dif- 
feient  weights,  in  oppofite  icales,  is  trie  proper  expeiiment  of 
the  fuperior  weight. 

Argument  111.  Another  argument,  that  holy  praclice,  in  the 
fenfe  which  has  been  explained,  is  the  higheft  kind  of  evidence 
of  the  truth  of  grace  to  die  confciences  of  Clinitians,  is,  that 
in  pra6tice,  grace,  in  fcripture  flyle,  is  faid  to  be  made  ptrfe&9 
or  to  \&  finiflifdi  So  theapoftle  J  ones  fays,  Jam.  ii.  22.  "  Seeft 
•  "  thon  how  faith  wrought  wiih  his  works,  and  by  works  wras 
"  faith  made  perfect,"  or  "  finifhtd  ?"  (as  the  word  in  the  ori 
ginal  properly  fignifies.)  So  the  love  of  God  is  faid  to  be  made 
perfecl,  or  finiihed,  in  keeping  his  commandments  ;  i  John 

* 


flefh  in  a  fufFering  hour  :  —  thus  the  two  interefts  come  in  full  oppofi- 
tion.  And  now  have  but  patience  and  wait  a  little,  and  you  will 
difccrn  which  is  predominant.  A  dog  follows  two  men,  while  they 
both  walk  jone  way,  and  you  know  not  which  of  the  two  is  his  ma- 
fter  :  ftay  but  a  little,  until  their  path  parts,  and  then  you  (hall  quick 
ly  fee  who  is  his  malter  :  fo  it  is  in  this  cafe."  I  bid.  Chap.  viii.  §  3. 
And  in  another  chapter  he  fays,  "  Great  numbers  of  perfons  are  de 
ceived  and  deftroyed  by  truitingto  feeming  untried  grace.  This  was 
themiferable  condition  of  the  Laodicean  profeflbrs  :  t'-ey  reckoned 
themfelves  rich,  but  were  reall  poor  .  all  is  not  gold  that  g  lifters  : 
their  gold  (as  they  accounted  it)  was  ne\?er  tried  in  the  fire.  If  a 
man'.>  whole  eftate  lay  in  fome  precious  ftonc,  fuppofe  a  rich  diamond, 
how  is  he  concerned  to  have  it  thoroughly  tried,  to  fee  whetlirr  it 
will  bear  a  frnart  ilroke  with  the  hammer,  or  fly  like  a  Briitol  dia 
mond  !"  IbiJ.  Chap.  x.  §  3.  Again  in  the  fame  place,  "  1'he  pro- 
mi  fes  of  fal-.'ation  are  made  over  to  tried  grace,  and  that  only  as  will 
endure  the  trial." 

*'  The  Lord  will  try  you.  God  hath  his  trying  times:  and  they 
were  never  fent,  but  to  difcovcr  who  were  drofs,  who  were  gold. 
And  the  main  end  of  all  God's  trials,  is  to  difcover  this  truth  that  I 
now  am  preuing  upon  you.  Some  have  a  thorough  work;  and  now 
the  trial  discovers  the  truth,  as  in  Abraham,  Heb.  xi.  17.  Some 
have  a  fuperncial  work,  and  they  fall  in  trial,  as  in  Saul;  and  it  doth 
difcover  it  was  but  an  overly  work.  For  this  is  the  queftion  God 
makes,  Is  it  thorough  or  no  ?  Ay,  faith  the  carnal  heart;  Yes,  faith 
a  gracious  heart.  Hence  it  is  ft  range  to  fee  what  men  will  do  when 
a  trial  comes."  '  Shepard's  Payable,  Part  I.  p.  219. 

*'  There  is  an  hour  of  temptation  which  tries  men,  which  will 
difcover  men  indeed."  Shf  ford's  Parable,  Part  II.  p.  60. 


OF  GRACIOUS  AFFECTIONS.   471 

ii.  4,  5.  "  He  that  faith,  I  know   him,   and  keepeth    not  his 
'*  commandments,  is  a  liar,  and  the  truth  is  not  in  him  :  but 
*'   vvhofo  keepeth  his  woid,  in   him  verily  is  the  love  of  God 
"  perfected."  The  commandment   olChrift  which  the  apoftle 
has  eipecial  refpect  to,  when  he  here  (peaks  of  our  keeping  his 
commandments,  is  (as  I  obferved  before)  that  great  command- 
nicnt  of  his,  which  refpetls  deeds  of  love  to  our  brethren  ;  as 
appears  by  the  following  verfes.     Again,  the  love  of  God  is 
laid  to  be  perfected,  in  the  fame  fenfe,  chap.  iv.  12.    "  If  we 
'*  love  one  another,  God  dwelled!  in  us,  and  his  love  is  per- 
"  fe&ed  in  us."     Here  doubtlefs  the  apoille  has  ftill  refpecl  to 
loving  one  another,  in  the  fame  manner  that  he  had  explained 
in  the  preceding  chapter,  fpeaking  of  loving  one  another,  as  a 
fign  of  the  love  of  God,  verf.  17,  18.  "  Whofo  hath  this  world's 
"  goods,  and  ihutteth  up  his  bowels,  &c.  how  dwelleth  the  love 
*'  of  God  in  him  ?  My  little  children,  let  us  not  love  in  word, 
"  neither  in  tongue,  but  in  deed,  (or  in  work,)  and  in  truth." 
By  thus  loving  in  work,  the  apoftle  fays  the  love  of  God  is  per- 
fctled  in  us"     Grace  is  faid  to  be  perfected  or  fin  if  rued  in  holy 
practice,  as  therein  it  is   brought  to  its  proper  effect,  and  to 
that  exercife  which  is  the  end  of  the  principle  ;  the   tendency 
and  defign  of  grace  herein  is1  reached,  and  its  operation  com 
pleted  and  crowned.     As  the  tree  is  made  perfect  in  the  fruit  : 
it  is  not  perfected  in  the  feed's  being  planted  in  the  ground;  it 
is  not  perfected  in  the  firfl  quickening  of  the  feed,  and  in  its 
putting  forth  root  and  fprout ;  nor  is  it  perfected  when  it  comes 
up  out    of   the   ground  ;  nor  is  it  perfected  in  bringing  forth 
leaves  ;  nor  yet  in  putting   forth  bloiToms  :  but  when    it  has 
brought  forth  good   ripe  fruit,  then  it  is  perfected,  therein  it 
reaches  its  end,  the  defign  of  the  tree  is  finifhed  :  all  that  be 
longs  to  the  tree  is  completed  and  brought  to   its  proper  effect 
in  the   fruit.     So  is  grace  in  its  practical  exercifes.     Grace  is 
faid  to  be  made  perfect  or  finifhed  in  its  work  or   fruit,  in  the 
fame  manner  as  it  is  faid  of  fin,  Jam.  i.  \r}.  "  When  luft  hath 
"  conceived,  it  bringeth  forth  fin  ;  and  fin  when  it  is  finimed, 
"  bringeth  forth  death."  Here  are  three  fteps;   firft,  fin  in  its 
principle  or  habit,  in  the  being  of  luft  in  the  heart ;  andnexi!y9 
here  is  its  conceiving,  confifting  in  the  immanent  exercifes  of  it 
in  the  mind ;   and  laftly,  here  is  the   fruit  that  was  conceived 
actually  brought  forth,  in  the  wicked  work  and  pra6iice.     And 
this  the  apoftle  calls  the  Jimjiiing  or  perfe&ing  of  fin  :  for  the 
word  in  the  original   is  the  fame  that  is  tranilated  perfected  in 
thofe  forernentioned  places.  Now 


472       THE     T  w  E  L  F  T  M    S  I  G  N       Part  III. 

Now  certainly  if  it  be  fo,  if  grace  be  in  this  manner  made 
perfect,  in  its  fruit,  if   thefe  practical   exercites   of  grace  are 
thofe  exercifes  wherein  grace  is  brought  to  its  proper  effect  and 
end,  and  the  exercifes  wherein  whatfoever  belongs  to  its  dcfign, 
tendency  and  operation,  is  completed  and  crowned  ;  then  thefe 
exercifes  mud  be  the  higheft  evidences  of  grace,  above  all  other 
exercifes.     Certainly  the  proper  nature  and  tendency  of  every 
principle,  muft  appear  bell  and  moft  "fully,  in  its  molt  perfect 
exercifes,  or  in  thofe  exercifes  wherein  its  nature  is  moll  com 
pletely    exerted,  and    its    tendency   moft    fully    anfwered  arid 
crowned,  in  its  proper  effect  and  end.     If  we  would  fee  the 
proper  nature  of  any  thing  whatfoever,  and  fee  it  in  its  fulldik 
tinction  from  other  things ;  let  us  look  upon  it  in  the  finifhing 
of  it.     The  apoftle  James  fays,  by  works  is  faith  made,  perfdi  ; 
and  introduces  this  as  an  argument  to  prove  that  works  are  the 
chief  evidence  of  faith,  whereby  the  lincerity  of  the  profeiTors 
of  faith  is  juftified,  James  ii.  And  the  apoftle  John,  after  he 
had  once  and  again  told  us,  that  love  was  made  perfect  in  keep 
ing  Chrift's  commandments,  obferves,   i  John  iv.  18.    "That 
"  perfect  love  cafteth  out  fear ;"  meaning  (atleaft  in  part)  love 
made  perfect  in  this  Tenfe ;  agreeable  to  what  he  had  faid  in  the 
foregoing  chapter,  "  That    by  loving  in    deed,  or  work,  we 
"  know  that  we  arc  of  the  truth,  and  fhall  aiTure  our  heans," 
Terf.  18,  19. 

Argument  IV.    Another  thing  which  makes  it  evident  that 
holy  practice  is  the  principal  evidence  that  we  ought  to  make 
ufe  of  in  judging  both  of  our  own  and  others  fmcerity,  is,  that 
this  evidence  is  above  all  oihers  infifted    on  in  fcripture.     A 
common  acquaintance  with  the  fcripture,  together  with  a  little 
attention  and  obfervation,  will  be  fufficient  to  (hew  to  any  one, 
that  this  is  ten  times  more  infilled  on  as  a  note  of  true  piety, 
ihroughout  the  fcripture,  from  the  beginning  of  Genefis  to  the 
end  of  Revelations,  than    any   thing   elfe.     And  in  the  New 
Teftament,  where  Chrift  and  his  apoftles  do  exprefsly,  and  of 
declared  purpofe,  lay  down  figns  of  truegodlinefs,  this  is  almoft 
wholly  infifted  on.     It  may  be  obferved,  that  Chrift  and  his 
apoftles  do  not  only  often  fay  thofe  things,  in  their  difcourfmg 
on  the  great  doctrines  of  religion,  which  do  fliew  what  the 
nature  of  true  godlinefs  muft  be,  or  from   whence  the  nature 
and  figns  of  it  may  be  inferred  by  juft  confeo4uence,  and  often 
occafionally  mention  many  things  which  do  appertain  to  godli 
nefs  ;  but  they  do  alfo  often,  of  fet  purpofe,  give   figns  and 

marks 


OF    GRACIOUS    AFFECTIONS.         473 

/narks  for  the  trial  of  profefTors,  putting  them  upon  trying 
themfelves  by  the  figns  they  give,  introducing  what  they  fay 
with  fuch  like  expreffions  as  thefe  ;  By  this  you  Jhall  know  that 
you  know  God:  By  this  are  manifeji  thechildren  of  God,  and  the 
children  oj  the  devil ;  He  that  kath  this,  builds  on  a  good  foun 
dation  \  ltd  that  hath  it  not,  builds  *cn  thejand:  Hereby  we  Jhalt 
offure.  our  hearts  :  He  is  (he  man  that  loveth  Chrifl,  &c.  But 
1  can  find  no  place,  where  either  Chrift  or  his  apoftles  do  in 
this  manner  give  figns  of  godlinefs,  (though  the  places  are 
many,)  but  where  Chriftian  practice  is  almoft  the  only  thing  in- 
fifted  on.  Indeed  in  many  of  thefe  places,  love  to  the  brethren 
is  fpoken  of  as  a  figri  of  godlinefs ;  and  (as  I  have  obferved  be 
fore)  there  is  no  one  virtuous  affection  or  difpcfition  fo  often 
exprefsly  fpoken  of  as  a  fign  of  true  grace,  as  our  having  love 
one  to  another  :  but  then  the  fcriptures  explain  themfelves  to 
intend  chiefly  this  love  as  exercifed  and  exprefTed  in  practice, 
or  in  deeds  of  love.  So  does  the  apoftle  John  (who  above  all 
others  infills  on  love  to  the  brethren  as  a  fign  of  godlinefs)  moft 
exprefsly  explain  hirnfelf,  in  that  i  John  iii.  14,  &c.  "  We 
*'  know  that  we  have  paffed  from  death  unto  life,  becaufe  we 
"  love  the  brethren  :  he  that  loveth  noPhis  brother,  abideth 
"  in  death — Whofo  hath  this  world's  good,  and  fecth  his  bro* 
"  ther  have  need,  and  fhutteth  up  his  bowels  of  companion 
"  from  him,  how  dwelleth  the  love  of  God  in  him  ?  My  little 
<c  children,  let  us  love,  not  in  word,  neither  in  tongue,  but  in 
"  deed,  (i.  e.  in  deeds  of  love,)  and  in  truth.  And  hereby  we 
'*  know  that  we  are  of  the  truth,  and  fhall  afTure  our  hearts 
"  before  him."  So  that  when  the  fcripture  fo  mu^h  in  fills  on 
our  loving  one  another,  as  a  great  fign  of  godlinefs,  we  are 
not  thereby  to  underftand  the  immanent  workings  of  affeftion 
which  men  feel  one  to  another,  fo  much  as  the  foul's  prattifing 
all  the  dudes  of  the  fecorid  table  of  the  law  ;  all  which  the 
New  Teflament  tells  us  again  and  again,  a  true  love  one  to 
another  comprehends  ;  Rom.  xiii.  8.  and  10.  Gal.  v.  14. 
Matth.  xxii.  39,  40.  So  that  really,  there  is  no  place  in  the 
New  Teftament,  where  the  declared  defign  is  to  give  figns  of 
godlinefs,  but  that  holy  praclice,  and  keeping  thrift's  com 
mandments,  is  the  mark  chofen  out  from  all  others  to  be  in 
filled  on.  Which  is  an  invincible  argument,  that  it  is  the 
chief  of  all  the  evidences  of  godlinefs  :  unlefs  we  fuppofe,  that 
when  Chriit  and  his  apoilles  on  defign  fet  themfelves  about 
this  bufmefs  of  giving  figns,  by  which  pro  foiling 

O  o  o 


474       THE      TWELFTH     SIGN      Part  III. 

in  all  ages  might  determine  their  flate,  they  did  not  know  bow' 
to  choofe  figns  fo  well  as  we  could  have  chofen  for  them.  But 
if  we    make    the    word  of  Chrifl  our  rule,  then  undoubtedly 
thofe  marks  which  Chiill  and  his  apoftles  did  chiefly  lay  down, 
and  give  to  us,  that  we  might  try  our/elves  by   them,  thofe 
fame  marks  we  ought  efpecially  to  receive,  and  chiefly  to  make 
ufe  of,  in  the  trial   of  ourfelves.  *     And  furely  thofe   things 
which  Chrift  and  his  apcflles  chiefly  infilled  on  in  the   rules 
they    gave,  miniflers  ought  chieily  to   infill  on  in    the   rules 
they  give.     To  infill  much  on  thofe  things  that  the  fcriptuie 
infids   little  on,  and  to  infill  very  little  on   thofe  things  on 
which  the  fcripture  infills  much,  is  a  dangerous  thing;  becaufe 
it  is  going  out  of  God's  way,    and   is  to  judge  ourfelves,  and 
guide  others,  in  an  unfcriptural   mariner.     God  knew   which 
way  of  leading  and  guiding  fouls  was  fafefl  and  bell  for  them  : 
he  infilled  fo  much   on  fome  things,  becaufe  he  knew  it  to  be 
needful   that  they   fhould  be  infilled  on  ;  and  let  other  things 
more  alone,  as  a  wife  God,  becaufe  he  knew  it  was  not  beft 
for  us,  fo  much  to   lay  the  \\eight  of  the  trial  there.     As  the 
Sabbath  was  made  for  man,  fo  the  fcriptures  were  made  for 
man  ;  and   they  are  by   infinite  wifdom  fitted  for  our  ufe  and 
benefit.     We  fhould  therefore  make   them   our   guide  in  all 
things,  in  our  thoughts  of  religion    and    of  ourfelves.     And 
for  us  to  make  that  great  which  the  fcriptuie  makes  little,  and 
that  little  which  the  fcripture  makes  great,  tends  to  give    us 
a  monflrors  idea  of  religion  ;  and  (at  leail  indireclly  and  gra 
dually)  to  lead  us  wholly  away  from  the  ri^ht  rule,  and  from 
a  right  opinion  of  ourfelves,  and  to  eflabliih  delufion  and  hy- 
pocrify. 

Argument  V.  Chriflian  practice  is  plainly  fpoken  of  in  the 
word  oj  God,  as  the  main  evidence  of  the  truth  of  grace,  not 
only  to  others,  but  to  mens  own  confciences.  It  is  not  only 
more  fpoken  of  and  infilled  on  than  other  figns,  but  in  many 
places  where  it  is  fpoken  of,  it  is  reprefented  as  the  chief  of  all 
evidences.  This  is  plain  in  the  manner  of  expreffion  from  time 
to  time.  II  God  were  now  to  fpeak  from  heaven  to  refolve 
our  doubts  concerning  figns  of  godlinefs,  and  fhould  give  fome 

particular 

*  "  It  is  a  Cure  rule,  (favs  Dr.  Prefton,)  that  what  the  fcriptures 
bellow  much  words  on,  we  fhould  have  much  thoughts  on  ;  and  what 
the  Holy  Ghoii;  urgeth  moil,  we  fliuuld  prize  moil."  Church's  Car- 


OF    GRACIOUS   AFFECTIONS. 

particular  fign,  that  by  it  all  might  know  whether  they  were 
fincerely  gociiy  or  not,  with  fuch  emphatic*!  expiefhons  as 
thefe,  The  man  that  has.  Inch  a  qualification  or  mark,  that  is 
the.  man  that  is  a  true  faint,  that  is  the  very  ?nan,  by  this  you 
may  knowt  this  is  iht  thing  by  which  it  is  manifrji  who  are  faints 
and  who  are  [inner  s>  fuck  men  as  theje  are  faints  indeed  ;  mould 
not  we  look  upon  it  as  a  thing  beyond  doubt,  that  this  was 
given  as  a  fpecial,  arid  eminently  difiinguiihing  note  of  true 
goi.il  mefs  ?  But  this  is  the  very  cafe  with  refpect  to  the  fign  of 
grace  I  am  fpeaking  of;  God  has  again  and  a-aain  uttered  hini- 
felf  in  his  word  in  tiiis  very  manner,  concerning  Chriilian  prac 
tice,  as  John  xiv.  "  He  that  hath  my  commandments,  and  keep- 
"  eih  them,  HE  IT  io  THAT  LOVETH  ME."  This  Chrift  in 
this  place  gives  to  the  difcipies,  riot  fo  much  to  guide  them  in 
judging  oi  others,  but  to  apply  to  themfelves  for  their  own 
comfort  after  his  departure,  as  appears  by  every  word  of  the 
coniext.  And  by  the  wav  I  would  obferve,  that  not  only  the 
ernphafis  with  which  Chrift  utters  himfelf  is  remarkable,  but 
alfo  his  fo  m.'.ch  infixing  on,  and  repeating  the  matter,  as  he 
does  in  the  context ;  verf.  15.  "  If  ye  love  me,  keep  my  com- 
"  mandments."  Verf.  23.  "  If  a  man  Jove  me,  he  will  keep  my 
*'  words."  Arid  verf.  24.  "  He  that  loveth  me  nor,  kecpeth 
"  not  my  fayings."  And  in  the  next  chapter  over  and  over  ; 
•verf.  2.  "  Every  branch  in  me  that  beareth  not  fruit,  he  takerh 
"  a-.vay  ;  and  every  branch  that  beareth  fruit,  he  purgetn  ii." 
Verf.  8.  "  Herein  is  my  Father  glorified,  that  ye  bear  much 
"  fruit,  fo  mall  ye  be  my  difciples."  Verf.  14.  '*  Ye  are  my 
"  friends,  if  ye  do  whatsoever  I  command  you."  We  have 
this  mark  laid  down  with  the  fame  emphafis  again,  John  viii. 
31.  "  If  ye  continue  in  rny  word,  THEN  are  ye  my  difciples 
"  I  \DEED."  And  again,  i  John  ii.  3.  "  liEREBY  we  do 
"  know  that  we  know  him,  if  we  keep  his  commandments." 
And  verf.  $.  "  Whofo  keepeth  his  word,  IN  HIM  VERILY 
"  is  the  love  of  God  perfe61ed  :  HERESY  know  we  "that  we 
"  are  in  him."  And  chap.  iii.  18,  19.  "Let  us  love  in  dceu, 
"  and  in  truth  :  HEREBY  we  know  that  we  are  of  the  truth.15 
What  is  tranflated  hereby^  would  have  been  a  little  more  em^ 
phatical,  if  it  had  been  rendered  more  literally  from  the  origi 
nal,  BY  THIS  we  do  know. And  how  evidently  is  holy  prac 
tice  fpoken  of  as  the  grand  note  of  diftinciion  between  the 
children  of  God  and  the  children  of  the  devil,  in  verf.  10.  of 
the  fame  chapter?  **  IN  THIS  the  children  of  God  arc 


THE     TWELFTH     SIGN      Part  III. 

*'  manifeft,  and  the  children  of  the  devil."  Speaking  of  a  holy, 
and  a  wicked  practice,  as  may  be  feen  in  all  the  context  :  as 
verf.  3.  "  Every  man  that  hath  this  hope  in  him,  purifieth  him- 
"  felf,  even  as  he  is  pure."  Verf.  6 — 10.  "  Whofoever  abi- 
"  deth  in  him,  finneth  not :  wbofoevcr  finneth,  hath  not  feen 
"  him,  neither  known  him.  Little  children,  let  no  man  de- 
*'  ceive  you  :  he  that  doth  righteoufiiefs,  is  righteous,  even  as 
*'  he  is  righteous  :  he  that  committed!  fin,  is  of  the  devil. — 
"  Whofoever  is  born  of  God,  finneth  not.^ — Whofoever  doth 
"  not  righteoufnefs,  is  not  of  God."  So  we  have  the  like 
emphafis,  2  John  6.  "  THIS  is  LOVE,  that  we  walk  after 
«*  his  commandments  :"  that  is,  (as  we  mufl  underitand  it,) 
This  is  the  proper  evidence  of  love.  So  i  John  v.  3.  "  THIS 
"  is  THE  LOVE  OF  GOD,  that  we  keep  his  commandments.'* 
So  the  apoftle  James  fpeaking  of  the  proper  evidences  of  true 
and  pure  religion,  fays,  Jam.  i,  27.  "  Pure  religion  and 
"  undefiled  before  God  and  the  Father,  is  THIS,  To  vifit  the 
"  fatherlefs  and  widows  in  their  afrliclion,  and  to  keep  hhn* 
**  felf  unfpotted  from  the  world."  We  have  the  like  emphati- 
cal  expreflion  ufed  about  the  fame  thing  inthe  OldTeftamerit ; 
Job  xxviii.  28.  "  And  unto  man  he  faid,  Behold,  the  fear 
"  of  the  Lord,  that  is  wifdom,  and  to  depart  from  evil  is  un- 
"  derfianding."  Jer.  xxii.  15,  16.  "  Did  not  thy  father  eat 
*'  arid  drink,  and  do  judgment  andjuftice? — He  judged  the 
*'  caufe  of  the  poor  and  needy :  was  not  this  to  know  me?  faith 
'*  the  Lord."  Pfal.  xxxiv.  11.  &c.  "Come,  ye  children, 
"  unto  me,  and  I  will  teach  you  the  fear  of  the  Lord. — Keep 
*'  thy  tongue  from  evil,  and  thy  lips  from  fpeaking  guile  :  de- 
"  part  from  evil,  and  do  good :  feek  peace  and  purfue  it.'* 
Pfal.  xv.  at  the  beginning.  "  Who  fhall  abide  in  thy  taber- 
"  nac!e?  who  fhall  dwell  in  thy  holy  hill?  He  that  walketh 
"  uprightly,  &c."  Pfal.  xxiv.  3,  4. '  "  Who  fnall  afcend  in- 
**  to  the  hill  of  the  Lord?  and  who  lhall  ftand  in  his  holy  place? 
"  He  that  hath  clean  hands,  and  a  pure  heart,  &.c."  Pfal.  cxix, 
i.  "  Bleifed  are  the  undefiled  in  the  way,  who  walk  in  the 
**  law  of  the  Lord."  Verf.  6.  "Then  fhall  I  not  be  afhamed, 
"  when  I  haverefpeft  to  all  thy  commandments."  Prov.  viii, 
13.  "  The  fear  of  the  Lord  is  to  hate  evil." 

So  the  fcripture  never  ufes  fuch  emphaiical  expreflions  con 
cerning  any  other  figns  ofhypocrify,  and  unfoundnefs  of  heart, 
as  concerning  an  unholy  practice.  So  Gal.  vi.  7.  "  Be  not 
<*  deceived;  God  is  not  mocked:  for  whatfoever  a  man  fow^ 

44  eth, 


OF    GRACIOUS   AFFECTIONS.         477 

««  cth,  that  fhall  he  alfo  reap."     i  Cor.  vi.  9,  10.     "  Be  not 
"  deceived :  neither    fornicators,    nor  idolaters,  &c.  (hall  in- 
«  herit  the  kingdom  of  God."     Eph.  v.  5,  6.     "  Foi  this  ye 
"  know,  that  no  whoremonger,  nor  unclean  perfon,  &c.  hath 
"  any  inheritance  in  the  kingdom  of  Chrift,  and  oi  God.    Let 
"  no  man  deceive  you  \vith  vain   woids."      i  John  iii.  7,8. 
"  Little  children,  let  no  man  deceive  you :  he  that  doth  righ- 
«*  teoufnefs,  is  righteous,  even  as  he  is  righteous :  he  that  com- 
"  mitteth  fin,  is  of  the  devil."     Chap.  ii.  4.     "  He  that  faith, 
"  I  know  him,  and  keepeth  not  his  commandments,  is  a  liar, 
•*  and  the  truth   is  not  in   him."     And  Chap.  i.  6.     "  If  we 
"  fay  that  we  have  fellowship  with  him,  and  walk  in  darknefs, 
*'  we  lie,  and  do  not  the  truth."     James  i.  26.     "  If  any  man 
"  among  you  feem  to  be  religious,  and  bridleth  not  his  tongue, 
"  but  deceiveth   his  own  heart,  this  man's  religion  is  vain." 
Chap.  iii.  14,15.     "  If  ye  have  bitter  envying  and  flrife  in 
"  your  hearts,  glory  not,  and  lie  not  againfi  the  truth.     This 
"  wifdom   defcendeth  not  from  above,  but  is  earthly,    fenfual, 
"  devilifh."     Pfal.  cxxv.  5.     "  As  for  fuch  as  turn  afide  un- 
"  to  their  crooked  ways,   the  Lord  fhall  lead   them  forth  with 
"  the    workers    of  iniquity."     If.  xxxv.  8.     "  An  high  way 
"  fhall  be  there,  and  it  fhall  be  called  the  way  of  holinefs;  the 
"  unclean  fhall  riot  pafsoverit."    Rev.  xxi.  27.    <s  And  there 
"  fhall  in  no  wife  enter  into  it,  whatfoeyer  worketh  abomina- 
"  tion,  or  maketh  a  lie."     And  in  many  places,  Depart  from 
me,  I  know  you  not,  ye  that  work  iniquity. 

Argument  VI.  Another  thing  which  makes  it  evident,  that 
holy  practice  is  the  chief  of  all  the  figns  of  the  fincerity  of  pro- 
feflbrs,  not  only  to  the  world,  but  to  their  own  confciences,  is, 
that  this  is  the  grand  evidence  which  will  hereafter  be  made 
ufe  of,  before  the  judgment-feat  of  God;  according  to  which 
his  judgment  will  be  regulated,  and  the  flate  of  every  profeflbr 
of  religion  unalterably  determined.  In  the  future  judgment, 
there  will  be  an  open  trial  of  profeflbrs;  and  evidences  will  be 
made  ufe  of  in  the  judgment.  For  God's  future  judging  of 
men,  in  order  to  their  eternal  retribution,  will  not  be  his  try 
ing,  and  finding  out,  and  pairing  a  judgment  upon  the  ftate  of 
mens  hearts,  in  his  own  mind;  but  it  wilibe  a  declarative  judg 
ment:  arid  the  end  of  it  will  be,  not  God's  forming  a  judgment 
within  himfelf,  but  the  manifeflation  of  his  judgment,  and  the 
righteoufnefs  of  it,  to  mens  own  confciences, and  to  the  world. 
And  therefore  the  day  of  judgment  is  called  the  day  of  the  re 
velation 


478      THE     TWELFTH    SIGN       Part  III. 

Delation  of  the  righteous  judgment  of  God,  Rom.  ii.  5.  And 
the  end  oi  God's  future  tnai  and  judgment  of  men,  as  to  the 
part  that  each  one  in  particular  is  to  have  in  the  judgment,  will 
be  efpecially  the  clear  rnanifeftation  of  God's  righteous  judg 
ment,  with  refpett  to  him,  to  his  confcience:  asismaniteit  by 
Matth.  xviii.  31.  to  the  end.  Chap.  xx.  8 — 15.  Chap.  xxii. 
11,  12,  13.  Chap.  xxv.  19— 30.  and  ver.  35.10  the  end. 
Lukexix.  15 — 23.  And  therefore  though  God  needs  no  me 
dium,  whereby  to  make  the  truth  evident  10  himfelf,  yei  evi 
dences  will  be  made  u(e  of  in  his  future  judging  of  men.  And 
doubtlefs  the  evidences  that  will  be  made  ufe  of  in  their  trial, 
will  be  ftich  as  will  be  beft  fitted  to  ferve  the  ends  of  the  judg 
ment ;  viz.  the  rnanifeftation  of  the  righteous  judgment  of 
God,  not  only  to  the  world,  but  to  mens  own  confciences. 
But  the  fcripiuresdo  abundantly  teach  us,  that  the  grand  evi 
dences  which  the  Judge  will  make  ufe  of  in  the  trial,  for  thefe 
ends,  according  to  which  the  judgment  of  every  one  (hall  be  re 
gulated,  and  the  irreverfible  fentence patted,  will  be  mens  works, 
or  praftice,  here  in  this  world:  Rev.  xx.  12.  "  And  I  faw 
*'  the  dead,  fmall  and  great,  Hand  before  God ;  and  the  books 
**  were  opened  : — and  the  dead  were  judged  out  of  thofe  things 
«'  which  werewritten  in  the  books,  according  to  their  works." 
So  verf.  13.  "  And  the  fea  gave  up  the  dead  which  were  in 
"  it;  and  death  and  hell  gave  up  the  dead  which  were  in  them: 
"  and  they  were  judged  every  man  according  to  iheir  works." 
2  Cor.  v.  10.  "  For  we  muft  all  appear  before  the  judgment- 
*'  feat  of  Chrift;  that  every  one  may  receive  the  things  done 
"  in  his  body,  whether  it  be  good  or  bad."  So  mens  pra6tice 
is  the  only  evidence  that  Chriil;  reprefents  the  future  judgment 
as  regulated  by,  in  that  moil  particular  description  of  the  day 
of  judgment,  which  we  have  in  the  holy  bible,  Matth.  xxv.  at 
the  latter  end.  See  alfo  Rom.  ii.  6 — 13.  Jer.  xvii.  10.  Job 
xxxiv.  11.  Prov.  xxiv.  12.  Jer.  xxxii.  19.  Rev.  xxii.  12. 
Matth.  xvi.  27.  Rev.  ii.  23.  Ezek.  xxxiii.  20.  i  Pet.  i.  17. 
The  Judire  at  the  day  of  judgment,  will  not  (for  the  conviction 
of  mens  own  confciences,  and  to  manifeft  them  to  the  world,) 
go  about  to  examine  men,  as  to  the  method  of  their  experi 
ences,  or  fet  every  man  to  tell  his  ftory  of  the  manner  of  his 
converfion ;  but  his  works  will  be  brought  forth,  as  evidences 
of  what  he  is,  what  he  has  done  in  darknefs  and  in  light:  Eccl. 
xii.  14-  "  For  God  will  bring  every  work  into  judgment, 
**  with  every  fecret  thing,  whether  it  be  good,  or  whether  it 

"  be 


OF  GRACIOUS  AFFECTIONS.    479 

"  be  evil."  In  the  trial  that  profeflbrs  (hall  be  the  fobjefts  of, 
in  ne  tu'ure  judgment,  God  will  make  life  of  the  fame  evi 
dences,  to  mamfeft  them  to  ihemfelves  and  to  the  world,  which 
he  makes  u(e  oi  to  manifest  them,  in  the  temptations  or  trials 
or  his  providence  here,  viz.  their  practice,  in  cafes  wherein 
O.riit  and  o  her  ihings  come  into  actual  and  immediate  com 
petition.  At  the  day  of  judgment,  God,  for  the  manifeftation 
of  his  righteous  judgment,  will  weigh  profeffors  in  a  balance 
that  is  viiible.  And  the  balance  will  be  the  fame  that  he  weighs 
men  in  now  ;  which  has  been  already  defcribed. 

Hence  we  may  undoubtedly  infer,  that  mens  works  (taken 
in  the  fenfe  that  has  been  explained)  are  the  higheft  evidences 
by  which  they  ought  to  try  themfelves.  Certainly  that  which, 
our  fupreme  Judge  will  chiefly  make  ufe  of  to  judge  us  by, 
when  we  corne  to  ftand  before  him,  we  mould  chiefly  make 
ufe  of,  to  judge  ourfelves  by.*  If  it  had  not  been  revealed  in 
what  manner,  and  by  what  evidence  the  Judge  would  proceed 
with  us  heieafter,  how  natural  would  it  be  for  one  to  fay,  "  O 
"  that  I  knew  what  token  God  will  chiefly  look  for  and  infift 
"  upon  in  the  lafl  and  decifive  judgment,  arid  which  he  ex- 
"  peels  that  all  fhould  be  able  to  produce,  who  would  then  be 
"  accepted  of  him,  and  according  to  which  fentence  (hall  be 
"  pafTed;  that  I  might  know  what  token  or  evidence  efpecially 
"  to  look  at  and  feek  after  now,  as  I  would  be  fure  not  to  fail 
"  then."  And  feeing  God  has  fo  plainly  and  abundantly  re 
vealed  what  this  token  or  evidence  is,  furely  if  we  a£l  wifely, 
we  ihall  regard  it  as  of  the  greater},  importance. 

Now  from  all  that  has  been  faid,  I  think  it  to  be  abundantly 
manifeft,  that  Chriilian  practice  is  the  moft  proper  evidence  of 
the  gracious  fincerity  of  profeffors,  to  themfelves  and  others  ; 
and  the  chief  of  all  the  marks  of  grace,  the  fign  of  figns,  and 
evidence  of  evidences,  that  which  feals  and  crowns  all  other 

fig.js. 1  had   rather  have  the  teflimony   of  my  confcience, 

that  I  have  fuch  a  faying  of  my  fuprerae  Judge  on  my  fide,  as 
that,  John  xiv.  21.  "He  that  hath  my  commandments,  and 
"  keepeth  them,  he  it  is  that  lovethme;"  than  the  judgment 

and 

*  "  That  which  God  maketh  a  rule  of  his  own  judgment,  as  that 
by  which  he  judgeth  of  every  man,  that  is  a  fure  rule  for  every  man 
to  judge  himfelf  by.  That  which  we  (hall  be  judged  by  at  the  lafi 
day,  is  a  fure  rule  to  apply  to  ourfelves  for  the  prefent.  Now  hv 
our  obedience  and  works  he  judgeth  us.  "  He  will  give  to  every 
"  man  according  to  his  ;ver!:s"  Dr.  Pre/?-:;?'-  Cbn. ••*':•' 


THE    TWELFTH    SIGN       Part  III. 

and  fulleft  approbation  of  all  the  wife,  found,  and  experienced 
divines,  that  have  lived  this  thoufand  years,  on  the  moil  exact 
and  critical  examination  of  my  experiences,  as  to  the  manner  of 
my  converfion.  Not  that  there  are  no  other  good  evidences 
of  a  ftate  of  grace  but  this.  There  may  be  other  exercifes  of 
grace,  befides  thefe  efficient  exercifes,  which  the  faints  may 
have  in  contemplation,  that  may  be  very  fatisfying  to  them:  but 
yet  this  is  the  chief  and  moil  proper  evidence.  There  may  be 
feveral  good  evidences  that  a  tree  is  a  fig-tree  ;  but  the  higheft 
and  moil:  proper  evidence  of  it  is,  that  it  actually  bears  figs.  It 
is  poffible,  that  a  man  may  have  a  good  ailurance  of  a  Hate  of 
grace,  at  his  firft  converfion,  before  he  has  had  opportunity  to 
gain  affurance,  by  this  great  evidence  I  am  fpeaking  of. — If 
a  man  hears  that  a  great  treafure  is  offered  him,  in  a  diftant 
place,  on  condition  that  he  will  prize  it  fo  much,  as  to  be  will 
ing  to  leave  what  he  pofTeifes  at  home,  and  go  a  journey  for  it, 
over  the  rocks  and  mountains  that  are  in  the  way,  to  the  place 
where  it  is ;  it  is  poflible  the  man  may  be  well  allured,  that  he 
values  the  treafures  to  the  degree  fpoken  of,  as  foon  as  the  offer 
is  made  him  :  he  may  feel  a  willingnefs  to  go  for  the  treafure, 
within  him,  beyond  all  doubt :  but  yet,  this  does  not  hinder 
but  that  his  actual  going  for  it,  is  the  higheft  and  mo  ft  proper 
evidence  of  his  being  willing,  not  only  to  others,  but  to  him- 
felf.  But  then  as  an  evidence  to  himfelf,  his  outward  actions, 
and  the  motions  of  his  body  in  his  journey,  are  not  confidered 
alone,  exclufive  of  the  action  of  his  mind,  and  a  confcioufnefs 
within  himfelf,  of  the  thing  that  moves  him,  and  the  end  he 
goes  for ;  otherwife  his  bodily  motion  is  no  evidence  to  him,  of 
his  prizing  the  treafure.  In  fuch  a  manner  is  Chriftian  prac 
tice  the  moft  proper  evidence  of  a  faving  value  of 'the  pearl  of 
great  price,  and  treafure  hid  in  the  jidd. 

Chriftian  practice  is  the  fign  of  figns,  in  this  fenfe,  that  it  is 
the  great  evidence,  which  confirms  and  crowns  all  other  figns 
of  godlinefs.  There  is  no  one  grace  of  the  Spirit  of  God,  but 
that  Chriftian  practice  is  the  moft  proper  evidence  of  the  truth 
of  it.  As  it  is  with  the  members  of  our  bodies,  and  all  our 
utenfils,  the  proper  proof  of  the  foundnefs  and  goodnefs  of 
them,  is  in  the  ufe  of  them  ;  fo  it  is  with  our  graces,  (which 
are  given  to  be  ufed  in  practice,  as  much  as  our  hands  and 
feet,  or  the  tools  with  which  we  work,  or  the  arms  with  which 
we  fight,)  the  proper  trial  and  proof  of  them  is  in  their  exercife 
in  practice.  Moft  of  the  things  we  ufe  are  ferviceable  to  us, 

and 


OF   GRACIOUS  AFFECTI  ON  $••        481 

and  fo  have  their  ferviceablenefs  proved,  in  fome  preffure, 
draining,  agitation,  or  coliifion.  So  it  is  with  a  bow,  a  fword, 
an  ax,  a  faw,  a  cord,  a  chain,  a  flafF,  a  foot,  a  tooth,  &c. 
And  they  that  are  fo  weak,  as  not  to  hear  the  {train  or  pref- 
fure  we  need  to  put  them  to,  are  good  for  nothing.  So  it  is 
with  all  the  virtues  of  the  mind.  The  proper  trial  and  proof 
of  them,  is  in  being  exercifed  under  thofe  temptations  and  trials 
that  God  brings  us  under,  in  the  courfe  of  his  providence,  arid 
in  being  put  to  fuch  fervice  as  (trains  hard  upon  the  principles 
of  nature. 

Practice  is  the  proper  proof  of  the  true  and  faving  knowlege 
of  God :  as  appears  by  that  of  the  apoitle  already  mentioned, 
Hereby  do  we  know  that  we  know  him,  that  we  keep  his  com- 
mandmc.nts.  It  is  in  vain  for  us  to  profefs  that  ws  know  God% 
if  in  works  we  deny  him,  Tit.  i.  16.  And  if  we  know  God+ 
but  glorify  him  not  as  God;  our  knowlege  will  only  condemn 
us,  and  not  fave  us,  Rom.  i.  21.  The  great  note  of  that 
knowlege  which  faves  and  makes  happy,  is,  that  it  is  practical ; 
John  xiii.  17.  "  If  ye  know  thefe  things,  happy  are  ye  if  ye 
*'  do  them."  Job.  xxviii.  28.  "  To  depart  from  evil  is  under- 
*'•  ftanding." 

Holy  pra£15cc  is  the  proper  evidence  of  repentance.  When 
the  Jews  profeiTed  repentance,  when  they  came  confeiTmg  their 
fins,  to  John,  preaching  the  baptifm  of  repentance  for  the  re- 
million  of  fins;  he  directed  them  to  the  right  way  of  getting 
and  exhibiting  proper  evidences  of  the  truth  of  their  repentance, 
when  he  faid  to  them,  "  Bring  forth  fruits  meet  for  repent- 
"  ance,"  Matth.  iii.  8.  Which  was  agreeable  to  the  practice 
of  the  apoftle  Paul;  fee  Acts  xxvi.  20.  Pardon  and  mercy  are 
from  time  to  time  promifed  to  him  who  has  this  evidence  of 
true  repentance,  that  he  forfakes  his  fin  ;  Prov.  xxviii.  13.  and 
If.  lv.  7.  arid  many  other  places. 

Holy  pra6Hce  is  the  proper  evidence  of  a  faving  faith.  It  is 
evident  that  the  apoftle  James  fpeaks  of  works,  as  what  does 
eminently  jaftify  faith,  or  (which  is  the  fame  thing)  juflify  the 
profeflbrs  of  faith,  and  vindicate  and  manifeit  the  fmcerity  of 
their  profefiion,  not  only  to  the  world,  but  to  their  own  con- 
fciences  :  as  is  evident  by  the  inftance  he  gives  of  Abraham, 
Jam.  ii.  21 — 2.1.  Anj  in  veil*.  20.  and  26.  he  fpeaks  of  the 
practical  and  working  nature  of  faith,  as  the  very  life  and  foul 
of  it;  in  the  fame  manner,  that  the  active  nature  anrl  fnhfiance, 
which  is  in  the  body  of  a  man,  is  the  life  and  foul,  of  that. 
P  p  p  And 


482       THE     TWELFTH    SIGN      Part  III. 

And  if  fo,  doubtlefs  praclice  is  the  proper  evidence  of  the  life 
and  foul  of  true  faith,  by  which  it  is  diilinguiihed  from  a  dead 
faith.  For  doubtlefs  praclice  is  the  mofl  proper  evidence  of  a 
praclical  nature,  and  operation  the  mofl  proper  evidence  of  an 
operative  nature. 

Praclice  is  the  beft  evidence  of  a  faving  belief  of  the  truth. 
Thatisfpoken  of  as  the  proper  evidence  of  the  truths  being  in 
a  profeiling  Chrift  ian,  that  ht  walks  in  the   truth,  3  John  3. 
*'  I  rejoiced  greatly  when   the  brethren  came  and  teftified  of 
"  the  truth  that  is  in  thee,  even  as  thou  walkefl  in  the  truth." 
Praclice  is  the  moft  proper  evidence  of  a  true  coming  to  ChnJ}, 
and  accepting  of,  and  clojing  with  him.     A  true   and   faving 
coming  to  Chrifl,  is  (as  Chi  ill  often  teaches)  a  coming  fo,  35 
to  forfake  all  for  him.     And  as  wasobierved  before,  to  forfake 
all  for  Chrift  in  heart,  is  the  fame  thing  as  to  have  a  heart  ac 
tually  to  forfake  all;  but  the  proper  evidence  of  having  a  heart 
actually  to   forfake  all,  is  indeed  aclualiy  to  forfake  all,  fo  far 
as  called  to  it.     If  a  prince  make  fuit  to  a  woman  in  a  far  coun 
try,  that  fhe  would  forfake  her  own  people,  and  father's  houfe, 
and  come  to  him,  to  be  his  bride;  the  proper   evidence  of  the 
compliance    of  her  heart  with   the  king's  fuit,  is  her  aclualiy 
forfaking  her  own  people,  and  father's  houfe,  and  coming  to 
him.     By   this,  her  compliance  with  the  king's  fuit  is  made 
perfecl,  in   the    fame   fenfe  that  the  apoflle  James    fays,  by 
works  is  faith  made,  per ft  ff.'*     Chrifl  promifes  us   eternal  life, 
on  condition  of  our  coming  to  him:  but  it  is  fuch  a  coming  as 
he  direcled  the  young  man  to,  who   came  to  enquire,  what  he 
fliall  do,  that  he  might  have  eternal  life ;  Chrifl  bid  him  go  and 
fell  all  that  he  had,  and  come  to  him,  and  follow  him.     If  he  had 
confented   in  his  heart  to  the  propofal,  (and  had  therein  come 
..to  Chrift  in  his  heart,)  the  proper  evidence  of  it  would  have 

been 

*  "  Our  real  taking  of  Chrift,  appears  in  our  aclions  and  works; 
If.  i.  19.  "If  ye  confent  and  obey,  ye  fhall  eat  the  good  things  of 
"  the  land."  That  is,  If  ye  will' confent  to  take  JgH0VAH  for 
your  Lord  and  King  :  if  ye  give  cwfcnt ;  there  is  the  firft  thing  :  but 
that  is  not  enough;  but  if  ye  alfo  obey.  The  confent  that  ftandeth  in 
the  inward  acl  of  the  mind,  the  truth  of  it  will  be  fecn  in  your  obe 
dience,  in  the  acls  of  your  lives.  If  ye  confent  and  obry,  ye  Jkall  cat 
the  good  things  of  the  land',  that  is,  you  fnali  take  of  all  that  he  hath 
that  is  convenient  for  you  :  for  then  you  are  married  to  him  in  truth, 
and  have  an  intereil  iu  all  his  goods."  Dr.  PrtjiMs  Church's  Car- 


OF  GRACIOUS  AFFECTIONS.   483 

been  his  doing  of  it :  and  therein  his  coming  to  Chi  id  would 
have  been  made  pcrfeft.  When  Chrift  calied  Levi  the  publi 
can,  when  fitting  at  the  receipt  of  cuftorn,  and  in  the  midft  of 
his  worldly  gains ;  the  clofing  of  Levi's  heart  with  this  invita 
tion  of  his  Saviour,  to  come  to  him,  was  manifefted,  and 
made  perfect,  by  his  actually  rifing  up,  leaving-  all,  and  fol 
lowing  him,  Luke  v."  27,  28.  Chrift  and  other  things,  ars 
fet  before  us  together,  for  us  practically  to  cleave  to  one, 
and  iorfake  the  other  :  in  fuch  a  cafe,  a  pra6tical  cleaving  to 
Chrift,  is  a  practical  acceptance,  of  Chrift ;  as  much  as  a  beg 
gar's  reaching  out  his  hand,  and  taking  a  gift  that  is  offered, 
is  his  practical  acceptance  of  the  gift.  Yea,  that  a6t  of  the  foul 
that  is  in  cleaving  to  Chrift  for  practice,  is  itfelf  the  moft  per 
fect  coming  of  the  foul  to  Chriih 

Practice  is  the  moft  proper  evidence  of  trujiing  in  Chri/lfor 
falvation.  The  proper  fignmcation  of  the  word  trujl,  accord 
ing  to  the  more  ordinary  ufe  of  it,  both  in  common  fpeech, 
and  in  the  holy  fcriptures,  is  the  emboldening  and  encourage 
ment  of  a  perfon's  mind,  to  run  forne  venture  in  pra6lice,  or 
in  fomething  that  he  does,  on  the  credit  of  another's  furficien- 
cy  and  faithfulnefs.  And  therefore  the  proper  evidence  of  his 
trufting,  is  the  venture  he  runs  in  what  he  does.  He  is  not  pro 
perly  faid  to  run  any  venture,  in  a  dependence  on  any  thing, 
that  does  nothing  on  that  dependence,  or  whole  practice  is  no 
otherwife  than  if  he  had  no  dependence.  For  a  man  to  run  a 
venture,  on  a  dependence  on  another,  is  for  him  to  do  fome 
thing  from  that  dependence,  by  which  he  feems  to  expofe  him- 
felf,  and  which  he  would  not  do,  were  it  not  for  that  depend 
ence.  And  therefore  it  is  in  complying  with  the  difficulties, 
and  feeming  dangers  of  Chrift  tan  practice,  in  a  dependence  ont 
Chrift's  fufficiency  and  faiihfulnefs  to  beftow  eternal  life,  that 
perfons  are  faid  to  venture  thernfelves  upon  Chrift,  and  trull  in 
him  for  happinefs  and  life.  They  depend  on  fuch  promifes  as 
that,  Matth.  x.  39.  "  He  that  lofeth  his  life  for  my  fake,  mall 
**  find  it."  And  fo  they  part  with  all,  and  venture  their  all, 
in  a  dependence  on  Chrifl's  fufficiency  and  truth.  And  this  is 
the  fcripture  notion  of  trufting  in  Chrift,  in  the  exerciie  of  a 
faving  faith  in  him.  Thus  Abraham,  the  father  of  believers, 
traded  in  Chrift,  and  by  faith  forfook  his  own  country,  in  u 
reliance  on  the  covenant  of  grace  God  eftabhfhed  with  him, 
Heb.  xi.  8,  9.  Thus  alfo  "  Mofes,  by  faith  refufed  to  be 
**  called  the  fon  of  Pharaoh's  daughter,  choofmg  rather  to  Cuf- 

*  fcr 


THE     TWELFTH     SIGN      Part  III. 

"  feraffliftion  with  the  people  of  God,  than  to  enjoy  the  plea- 
*'  fures  of  fin  for  a  feafon,"  Heb.  xi.  23,  £c.  So  by  faith, 
others  expofed  themfelves  to  btjhned  and  fawn  in  f under ^  or 
Jlain  with  the  /word:  endured  the  trial  of  cruel  mockings  and 
Jcour gings,  fronds  and  impri/onment  s,  and  wandered  (ibout  in 
Jheep-Jkins  and  goat-Jkins,  being  dejlituie,  (ifjlitl'd,  tormented. 
And  in  this  fenfe  the  apofile  Paul,  by  faith,  trutted  in  Chrift, 
and  committed  himfelf  to  him,  venturing  birnfelf,  and  his  whole 
intereft,  in  a  dependence  on  the  ability  and  faithfu'mefs  of  his 
Redeemer,  under  great  perfections,  and  in  fufifering  the  lofs 
of  all  things;  2  Tim.  i,  12,  "  For  the  which  caufe  I  alfo  fuffer 
**  thefe  things  ;  neverthelefs  I  am  not  afhamed  :  for  I  know 
*'  whom  I  have  believed,  and  I  am  perfuaded  that  he  is  able  to 
"  keep  that  which  I  have  committed  unto  him  againft  that 
«  day." 

If  a  man  fliould  have  word  brought  him  from  the  king  of  a 
diftant  land,  that  he  intended  to  make  him  his  heir,  if  upon  re 
ceiving  the  tidings,  he  immediately  leaves  his  native  land,  and 
friends,  and  all  that  he  has  in  the  world,  to  go  to  that  country, 
in  a  dependence  on  what  he  hears;  then  he  may  be  faid  to  ven 
ture  himfeif,  and  all  he  has  in  the  \vorld  upon  it.  But  if  he 
only  fits  Hill,  and  hopes  for  the  promifed  benefit,  inwardly 
pleahng  himfelf  with  the  thoughts  of  it;  he  cannot  properly  be 
faid  to  venture  himfelf  upon  it;  he  runs  no  venture  in  the 
cafe;  he  does  nothing,  otherwife  tjhan  he  would  do,  if  he  had 
received  no  fuch  tidings,  by  which  he  would  be  expofed  to  any 
fuffering,  in  cafe  all  mould  fail.  So  he  that  on  the  credit  of 
\vhat  he  hears  of  a  future  world,  and  in  a  dependence  on  the 
report  of  the  gofpel,  concerning  life  and  immortality,  foi  fakes 
all,  or  does  fo  at  leaft  fo  far  as  there  is  occaflon,  making  every 
thing  entirely  give  place  to  his  eternal  intereft;  he,  and  he  on 
ly,  may  properly  be  faid  to  venture  himfelf  on  thq  report  of  the 
g-ofpel.  And  this  is  the  proper  evidence  of  a  true  trull  in  Chrift 
for  falvation. 

Praftice  is  the  proper  evidence  of  a  gracious  love,  both  to 
God  and  men.  The  texts  that  plainly  teach  this,  have  been 
fo  often  mentioned  already,  that  it  is  needlefs  to  repeat  them. 

Praclice  is  the  proper  evidence  of  humility.  That  expref- 
fionand  manifeflation  of  humility  of  heart,  which  God  fpeaks 
of,  as  the  great  expreffion  of  it,  that  he  infills  on;  that  we 
fliould  look  upon  as  the  proper  expreflion  and  rnanifeRation  of 
it:  but  this  is  walking  humbly  \  Micah  vi.  8.  "  He  hath  fhewed 

"  the?, 


OF   GRACIOUS    AFFECTIONS        485 

•*  trice,  O  man,  what  is  good,  and  what  doth  the  Lord  re- 
*'  quire  of  thce,  but  to  do  juftly,  to  love  mercy,  and  to  walk 
"  humbly  with  thy  God?" 

This  is  alfo  the  proper  evidence  of  the  true  fear  of  God. 
Prov.  viii.  13.  "  The  fear  of  the  Lord  is  to  hate  evil."  Pfal. 
xxxiv.  11,  &c.  "Come  ye  children,  hearken  unto  me,  and 

"  I  will  teach  you  the  fear  of  the  Lord. Keep  thy  tongue 

"  from  evil,  and  thy  lips  from  fpeaking  guile :  depart  from 
"  evil,  and  do  good;  feek  peace  and  purfue  it."  Prov.  iii.  7. 
"  Fear  the  Lord,  and  depart  from  evil."  Prov.  xvi.  6.  "  By 
"  the  fear  of  theLord,men  depart  from  evil."  Job  i.  8.  "Hail 

*'  thou  confidered  my  fervant  Job a  perfect  and  an  upright 

"  man,  one  that  feareth  God,  and  efcheweth  evil?"  Chap. ii. 

3.  "Haft  thoaconfidered  my  fervant  Job a  perfect  and  an 

"  upright  man,  one  that  feareth  God,  and  efcheweth  evil?  and 
"  ftili  he  holdeth  Fa  ft  his  integrity,  although  thou  movedft  me 
"  againft  him."  Pfal.  xxxvi.  i.  "The  tranFgreflion  of  the 
'*  wicked  faith  within  my  heart,  there  is  no  fear  of  God  before 
"  his  eyes." 

So  practice,  in  rendering  again  according  to  benefits  recei 
ved,  is  the  proper  evidence  of  true  thankfulnefs.  Pit*,  cxvi. 
12.  "  What  fhall  I  render  to  the  Lord,  for  all  his  benefits 
"  towards  me  ?"  2  Chron.  xxxii.  25.  "  But  Hezekiah  ren- 
**  dered  not  again,  according  to  the  benefit  done  unto  him." 
Paying  our  vows  unto  God,  and  ordering  our  converfation 
aright,  feem  to  be  fpoken  of,  as  the  proper  expreffion  and  evi 
dence  of  true  ihankfulnefs,  in  the^oth  Pialm,  verf.  14.  "  Of. 
"  fer  unto  God  thankfgiving,  and  pay  thy  vows  unto  the  Moft 
'*  High."  verf.  23.  **  Whofo  offereth  praife,  glorifieth  me: 
"  and  to  him  that  ordercth  his  converfation  aright,  will  I  fhevsr 
"  the  falvation  of  God." 

So  the  proper  evidence  of  gracious  ae fires  and  longings,  and 
that  which  diftinguilhes  them  from  thofc  that  are  falfeand  vain, 
is,  that  they  are  not  idle  withes  and  wouldings,  like  Balaam's ; 
but  effectual  in  practice,  to  ftir  up  perfons  earneflly  and  tho 
roughly  to  feek  the  things  they  long  for.  Pfal.  xxvii.  4.  "  Out 
"  thing  have  I  defireJ  of  the  Lord,  that  will  I  feek  after."  Pfal. 
Ixiii.  1,2.  "  O  God,  thou  art  my  God,  early  will  I  feek  thec: 
"  my  foul  thirilethfor  thce,  my  fle/h  longeth  for  thee  in  a  dry 
"  and  thirfty  land,  where  no  water  is,  to  fee  thy  power  and  thy 
"  glory."  verf.  8.  "  My  foul  foJIowethhard  after  thce."  Cant. 
i.  4.  "  Draw  rue,  we  will  run  after  thce.'' 

Practice 


486       THE     T  \v  E  L  v  T  H    S  i  G  N     Part  III. 

Practice  is  the  proper  evidence  of  gracious  hope,  i  John 
iii.  3.  '*  Every  man  that  hath  this  hope  in  him,  purifierh  him- 
•*  felf,  even  as  he  is  pure."  Patient  continuance  in  well  do 
ing,  through  »the  difficulties  and  trials  of  the  Chriftian  courfe, 
is  often  mentioned  as  the  proper  expreflion  and  fruit  of  a  Chrif 
tian  hope;  i  Their.  1.3.  "Remembering  without  ceafing 
*'  your  work  of  faith,  and  labour  of  love,  and  patience  of 
"  hope."  i  Pet.  i.  13,  14.  *' Wherefore  gird  up  the  loins  of 
'•  your  mind,  be  fober,  and  hope  to  the  end,  for  the  grace  that 
*'  is  to  be  brought  unto  you,  at  the  revelation  of  Jefus  Chrift; 
•*  as  obedient  children,  &c."  Pfal.  cxix.  166.  "  Lord,  I  have 
"  hoped  in  thy  falvation,  and  done  thy  commandments."  Pfal. 
Ixxviii.  7.  "  That  they  might  fet  their  hope  in  God,  and  not 
«'  forget  the  works  of  the  Lord;  but  keep  his  commandments." 

A  chearful  practice  of  our  duty  and  doing  the  will  of  God, 
is  the  proper  evidence  of  a  truly  holy  joy.  If.  Ixiv.  5.  "Thou 
*'  meeteft  him  that  rejoiceth,  and  worketh  righteoufnefs." 
Pfal.  cxix.  111,  112.  "Thy  teftimonies  have  I  taken  for  my 
"  heritage  for  ever;  for  they  are  the  rejoicing  of  my  heart. 
"  I  have  inclined  mine  heart  to  perform  thy  ftatutes  alway, 
44  even  unto  the  end."  Verf.  14.  "I  have  rejoiced  in  the 
"  way  of  thy  teftimonies,  as  much  as  in  all  riches."  i  Cor. 
xiii.  6.  "  Charity  rejoiceth  not  in  iniquity,  but  rejoiceth 
'*  in  the  truth."  2  Cor.  viii.  2.  "  The  abundance  of  their 
"  joy,  abounded  unto  the  riches  of  their  liberality." 

Praftice  alfo  is  the  proper  evidence  of  Chriftian  fortitude. 
The  trial  of  a  good  foldier,  is  not  in  his  chimney  corner,  but 
in  the  field  of  battle  ;  i  Cor.  ix.  2,5,  26.  2  Tim.  ii.  3,  4,  5. 

And  as  the  fruit  of  holy  pra6Hce  is  the  chief  evidence  of 
tfie  truth  of  grace  ;  fo"  the  degree  in  which  experiences  have 
influence  on  a  perfon's  practice,  is  the  furcft  evidence  of  the 
decree  of  that  which  is  fpiritual  and  divine  in  his  experiences. 
Whatever  pretences  perfons  may  make  to  great  difcoveries, 
great  love  and  joys,  they  are  no  further  to  be  regarded,  than 
they  have  influence  on  their  pra61Ice.  Not  but  that  allowances 
muft  be  made  for  the  natural  temper.  But  that  does  not  hinder, 
but  that  the  degree  of  grace  is  juftly  meafured,  by  the  degree 
of  the  erFecr.  in  pra£lice.  For  the  effecl  of  grace  is  as  great, 
and  the  alteration  as  remarkable,  in  a  perfon  of  a  very  ill  na 
tural  temper,  as  another.  Although  a  perfon  of  fuch  a  temper, 
will  not  behave  hiihfelf  fo  well,  with  the  fame  degree  of  grace, 
as  another  ;  the  diverfity  from  what  was  before  converfioii, 

may 


OF    GRACIOUS  AFFECTIONS.      487 

may  be  as  great ;  becaufe  a  pei ion  of  a  good  natural  temper 
did  not  behave  himfelf  fo  ill,  before  converfion. 

Thus  I  have  endeavoured  to  reprelent  the  evidence  there  is 
that  ChriQian  praclice  is  thechitjoi  all  the  figns  of  faving  grace, 
And  before  I  conclude  this  diicouife,  I  would  fay  fomething 
briefly,  in  anfwer  to  two  objc6tions,  that  may  poffibly  be  made 
by  fome,  agairilt  what  has  been  laid  upon  this  head. 

Objeft.  i.  Some  may  be  ready  to  fay,  this  feems  to  be  con 
trary  to  that  opinion,  fo  much  received  among  good  people  ; 
tiiat  profeffors  fhould  judge  of  their  ftate,  chiefly  by  their  in 
ward  experience,  and  that  fpi ritual  experiences  are  the  main 
evidences  of  true  grace. 

I  anfwer,   It  is  doubtlefs  a  true  opinion,  and  juftly  much  re 
ceived  among  good  people,  that  profeflors  fnould  chiefly  judge 
of  their  ftate  by  their  experience.     But  it  is  a  great  millake, 
that  what  has  been  faid  is  at  all  contrary  to  that  opinion.    The 
chief  fign  of  grace  Jo  the  confciences  of  Chriilians,  being  Chri- 
ftian  praclice,  in  the  fenfe  that  has  been  explained,  and  accord 
ing  to  what  has  been  {hewn  to  be  the  true  notion  of  Chriilian 
praclice,  is    not   at  all  inconfiflent  with  Chriflian  experience 
being  the  chief  evidence  of  grace.     Chriilian  or  holy  practice 
is  fpiritual  practice  ;  and  that  is  not  the  motion  of  a  body,  that 
knows  not  how,  nor  when,  nor  wherefore  it  moves  :  but  fpi 
ritual  praclice  in  man,  is  the  praclice  of  a  fpirit  and  body  joint 
ly,  or  the  praclice  of  a   fpirit,  animating,  commanding  and 
acluating  a  body,  to  which  it  is  united,  and  over  which  it  has 
power  given  it  by  the  Creator.     And  therefore  the  main  thing 
in  this  holy  practice,  is  the  holy  acls  of  the  mind,  directing 
and  governing  the  motions  of  the  body.     And  the  motions  of 
the  body  are  to  be  looked  upon  as  belonging  to  Chriflian  prac 
tice,  only  fecondarily,  and  as  they  are  dependent  and  confe- 
quent  on  the  acls  of  the  foul.     The  exercifes  of  grace  that 
Chriftians  find,  or  are  confcious  to,  within  thernfelves,  arc 
what  they  experience  within  thernfelves ;  and  herein  therefore 
lies  Chriftian  experience  :  and  this  Chriftian  experience,  con- 
fids  as  much  in  thofe  operative  exercifes  of  grace  in  the  will, 
that   are  immediately   concerned  in  the  management  of  the 
behaviour  of  the  body,  as  in  other  exercifes.     Thefe  inward 
exercifes,  are  not  the  lefs  a  part  of  Chriitian  experience,  be 
caufe  they  have  outward  behaviour  immediately  connecled  with 
them.     A  ftrong  acl  of  love  to  God,  is  not  the  lefs  a  part  of 
fpiritual    experience,  becaufe  it  is  the  a&  that  immediately 

produce*? 


488      THE     TWELFTH    SIGN      Part  III. 

produces  and  efTecls  fome  felf  denying  and  expenfive  outward 
action,  which  is  much  to  the  honor  and  glory  of  God. 

To  fpeak  of  Chriflian  experience  and  pratHce,  as  if  they 
were  two  things,  properly  and  entirely  diftin.6r,  is  to  make  a 
diftinclion  without  confideration  or  reafon.  Indeed  all  Chri- 
flian  experience,  is  not  properly  called  practice ;  but  all  Chri- 
flian  praclice  is  properly  experience.  And  the  diftinclion  that 
is  made  between  them,  is  not  only  an  unreafonable,  but  an 
unfcripfural  diflinclion.  Holy  praclice  is  one  kind  or  part  of 
Chriftian  experience;  and  both  reafon  and  fcripture  reprefent 
it  as  the  chief,  and  moft  important,  and  moft  diftinguiming 
part  of  it.  So  it  is  reprefented  in  Jer.  xxii.  i^,  16.  "  Did 
"  not  thy  father  eat  and  drink,  and  cojuflice  and  judgment  ? — 
"  He  judged  the  caufe  of  the  poor  and  needy  : — was  not  this 
"to  know  me  ?  faith  the  Lord."  Our  inward  acquaintance 
with  God,  furely  belongs  to  the  head  of  experimental  religion  ; 
but  this  God  reprefents,  as  confifting  chiefly  in  that  experience 
which  there  is  in  holy  praclice.  So  the  exercifes  of  thofe  gra 
ces  of  the  love  of  God,  and  the  fear  of  God,  are  a  part  of 
experimental  religion  ;  but  thefe  the  fcripture  reprefents  as 
confifting  chiefly  in  praclice,  in  thofe  forementioncd  texts. 
i  John  v.  3.  "  This  is  the  love  of  God,  that  we  keep  his 
"  commandments."  2  John  6.  "  This  is  love,  that  we  walk 
"  after  his  commandmets."  Pfal.  xxxiv.  n,£?c.  "  Come,  ye 
"  children,  and  I  will  teach  you  the  fear  of  the  Lord  : — De- 
4t  part  from  evil,  and  do  good."  Such  experiences  as  thefe 
Hezekiah  took  comfort  in  chiefly,  on  his  fick-bead  ;  when  he 
faid,  Remember,  0  Lord,  I  bejeech  thee,  how  I  have  walked 
before  thee  in  truth,  and  -with  a  perfect  heart.  And  fuch  expe 
riences  as  thefe,  the  Pialmiit  chiefly  infills  upon,  in  the  upth 
Pfalm,  and  elfewhere.  Such  experiences  as  thefe,  the  apoftle 
Paul  mainly  infills  upon,  when  he  fpeaks  of  his  experiences  in 
his  epiftles  ;  as  Rom.  i.  9.  "  God  is  my  witnefs,  whom  I  ferve 
"  with  my  fpirit  in  the  gofpel  of  his  Son." — «  Cor.  i.  12. 
44  For  our  rejoicing  is  this,  the  teilimony  of  our  confcience, 
"  that — by  the  grace  of  God,  we  have  had  our  converfation  in 
"  the  world."  Chap.  iv.  13.  "  We  having  the  fame  fpirit  of 
*'  faith,  according  as  it  is  written,  I  have  believed,  and  there- 
"  fore  have  I  fpoken  :  we  alfo  believe,  and  therefore  fpeak." 
Chap.  v.  7.  "  We  walk  by  faith,  not  by  fight."  Verf.  14. 
44  The  love  of  Chrifl  conftraineth  us."  Chap.  vi.  4—7.  "  In 
"  all  things  approving  ourfelves  as  the  miniflers  of  God,  in. 

"  much 


OF   c  R  A  clous   AFFECTIONS. 

!*  much  patience,  in  afflictions,  in  neceffities,  in  diftreffes, — 
"  in  labours,  in  watchings,  in  faftings.  By  purenefs^  by  know- 
*'  Icge,  by  kindnefs,  by  the  Holy  Ghoft,  by  love  unfeigned, — 
"  by  the  power  of  God."  Gal.  ii.  20.  "  I  am  crucified  with 
*'  Chrift  :  Nevertheless  I  live  ;  yet  not  I,  but  Chrift  liveth  in 
"  me  :  and  the  life  which  I  now  live  in  the  flefh,  I  live  by  the 
"  faith  of  the  Son  of  God."  Phil*  iii.  7,  8.  "  But  what  things 
"  were  gain  to  me,  thofe  I  counted  lofs  for  Chrift.  Yea  doubt-. 
"  lefs,  and  I  count  all  things  but  lofs,  for  the  excellency  of 
"  the  knowlege  of  Chrift  Jefus  my  Lord,  and  do  count  them 
"  but  dung  that  I  may  win  Chrift."  Col.  i.  29.  {t  Whereunto 
'*  I  alfo  labour,  ftriving  according  to  his  working,  which 
"  worketh  in  me  mightily."  i  Theff.  ii.  2.  "  We  were  bold 
"  in  our  God,  to  fpeak  unto  you  the  gofpel  of  God  with  much 
**  contention."  Verf.  8,  9,  to.  "  Being  affe6tionately  defir- 
"  ous  of  you,  we  were  willing  to  have  imparted  unto  you,  not 
ll  the  gofpel  of  God  only,  but  alfo  our  own  fouls,  becaufe  ye 
"  were  dear  unto  us.  For  ye  lemember,  brethren,  our  labour 
"  and  travel,  labouring  night  and  day. — Ye  are  witneffes,  and 
"  God  alfo,  how  holily,  and  jullly,  and  unblameably  we  be- 
"  haved  ourfelves  among  you."  And  fuch  experiences  as 
thefe  they  were,  that  this  bfeffed  apoftle  chiefly  comforted  him- 
felf  in  the  confideration  of,  when  he  was  going  to  martyrdom, 
2  Tim.  iv.  6,  7.  "  For  I  am  now  ready  to  be  offered,  and  the 
*'  time  of  my  departure  is  at  hand.  I  have  fought  a  good 
"  fight,  I  have  fimfhed  my  courfe,  I  have  kept  the  faith." 

And  not  only  does  the  moft  important  and  diflinguiOiing 
part  of  Chriftian  experience,  lie  in  fpiritual  pra61ice  ;  but  fucii 
i.«  the  nature  of  that  fort  of  exercifes  of  grace,  wherein  fpiiiiual 
practice  confifts,  that  nothing  is  fo  properly  called  by  the  name 
of  experimental  religion.  For  that  experience  which  is  in  thefe 
exercifes  of  grace,  that  are  found,  and  prove  effectual,  at  the 
very  point  of  trial,  wherein  God  proves  which  we  will  dtlually 
cleave  to,  whether  Chrift  or  our  lufts,  are,  as  has  been  fhowu 
already,  the  proper  experiment  of  the  truth  and  power  of  our 
godlinefs  ;  wherein  its  victorious  power  and  efficacy,  in  produ 
cing  its  proper  effeft,  and  reaching  its  end,  is  found  by  expe 
rience.  This  is  properly  Chriftian  experience,  wherein  the 
faints  have  opportunity  to  fee,  by  aclual  experience  and  tn-ilt 
whether  they  have  a  heart  to  do  the  will  of  God,  and  to  forfake 
other  things  for  Chrift,  or  no.  As  that  is  called  experimental 
philofophy,  which  brings  opinions  and  notions  to  the  teft  of 


49°      THE     TWELFTH     SIGN       Part  III. 

fa6V;  fo  is  that  properly  called  experimental  religion,  which 
brings  religious  afie6Hons  and  intentions  to  the  like  tcft. 

There  is  a  ibrt  of  external  religious  practice,  wherein  is  no 
inward  experience;  which  no  account  is  made  of  in  the  fi^ht 
of  God;  but  it  is  efteemed  good  for  nothing.  And  there  is 
what  is  called  experience,  that  is  without  practice,  being  nei 
ther  accompanied,  nor  followed  with  a  Chrifiian  behaviour; 
and  this  is  woife  than  nothing.  Many  perfons  feem  to  have 
very  wrong  notions  of  Chriitian  experience,  and  fpi ritual  light 
and  difcoveries.  Whenever  a  perfon  finds  within  him,  an 
heart  to  treat  God  as  God,  at  the  time  that  he  has  the  trial, 
and  finds  his  difpofition  effectual  in  the  experiment,  that  is  the 
moil  proper,  and  moil  diftinguilhirig  experience.  And  to  have 
at  fucha  time  that  fenfe  of  divine  things,  that  apprehtrnfion  of 
the  truth,  importance  and  excellency  of  the  things  of  religion, 
which  then  fways  and  prevails,  and  governs  his  heart  and 
hands ;  this  is  the  moil  excellent  fpiritual  light,  and  thefe  are 
the  moll  aiflinguiming  difcoveries.  Religion  confilts  much 
in  holy  affeclion ;  but  thofe  exercifes  of  affeftion  which  are 
moil  Giftirigui filing  of  true  religion,  are  thefe  praclical  exerci 
fes.  Friendfnip  between  earthly  friends  confiils  much  in  affec 
tion  ;  but  yet  thofe  flrong  exercifes  of  affeclion,  that  actually 
carry  them  through  fire  and  water  for  each  other,  are  the 
highefl  evidences  of  true  friench'hip. 

There  is  nothing  in  what  has  been  faid,  contrary  to  what  is 
affertcd  by  fome  found  divines ;  when  they  fay,  that  there  arc 
no  {ure  evidences  of  grace,  but  the  acls  of  grace.  For  that 
doth  not  hinder  but  that  thefe  operative,  productive  acls,  thofe 
exercifes  of  grace  that  are  effectual  in  practice,  may  be  the 
higheft  evidences,  above  all  other  kinds  of  acls  of  grace.  Nor 
does  it  hinder  but  that,  when  there  are  many  of  thefe  acls  and 
exercifes,  following  one  another  in  a  courfe,  under  various  trials, 
of  every  kind,  the  evidence  is  fHH  heightened  ;  as  one  aft 
confirms  another.  A  man  by  once  feeing  his  neighbour,  may 
have  good  evidence  of  his  prefence  :  but  by  feeing  him  from 
clay  to  day,  and  converting  with  him  in  a  courfe,  in  various 
circumftarices,  the  evidence  is  eftablifhed.  The  difciples, 
•when  they  firfl  faw  Chrifr,  after  his  refui region,  had  good 
evidence  that  he  was  alive  :  but  by  converfmg  with  him  for 
forty  days,  and  bis  Jhewing  himftlf  to  them  alive,  by  many  in 
fallible  proof s,  they  had  yet  higher  evidence.*  The 

*  "  The  more  thefe  vifible  exercifes  of  grace  are  renewed,  the 

more 


OF    GRACIOUS    AFFECTIONS.         491 

The  witnefs  or  feal  of  the  Spirit  that  we  read  of,  doubtlefs 
confifts  in  the  effect  of  the  Spirit  of  God  in  the  heart,  in  the 
implantation  and  exercifes  of  grace  there,  and  io  confifs  in 
experience.  And  it  is  a!fo  beyond  doubt,  that  tins  feal  of  'he 
Spirit,  is  the  higheft  kind  oi  evidence  of  the  faints  adoption, 
that  ever  they  obtain.  But  in  thefe  exercifes  •  ;!  grace  in  prac 
tice,  that  have  been  fpoken  of,  God  gives  wi.n.-Ts,  and  fcts  to 
his  feaJ,  in  the  moll  eonfpieuous,  eminent,  and  e\  irlent  manner. 
It  has  been  abundantly  found  to  be  true  in  fact,  by  the  experi 
ence  of  the  Chriflian  church,  that.  Chi  iff  commonly  gives,  by 
his  Spirit,  the  greateft  arid  moft  joyful  evidences  to  his  faints 
of  their  fonihip,  in  thofe  effectual  exercifes  of  g:;.ce  under 
trials,  which  have  been  fpoken  of;  as  is  manifeff  in  the  full 
afFurancc,  and  unfpeakabie  joys  of  many  of  the  martyrs.  Agree 
able  to  that,  i  Pet.  iv.  14.  "  If  ye  are  reproached  for  the  name 
44  of  Chrift,  happy  are  ye  ;  for  the  Spirit  of  glory,  and  of 
"  God  refleth  upon  you."  And  that  in  Rom.  v.  2,  3.  "  We 
"  rejoice  in  hope  of  the  glory  of  God,  and  gjory  in  tribulations.'* 
And  agreeable  !o  what  the  apofile  Paul  often  declares  of  what 
he  experienced  in  his  trials.  And  when  the  apoftle  Peter,  in  my 
text,  fpeaks  of  the  joy  unfptakabU,  and  full  of  glory,  which  the 
Chriilians  to  whom  he  wrote,  experienced  ;  he  has  refpeft  to 
what  they  found  under  perfecution,  as  appears  by  the  context. 
Chrift's  thus  manifeifing  himfelf,  as  the  friend  and  faviour  of 
his  faints,  cleaving  to  him  under  trials,  fcen;s  to  have  been  re- 
prefented  oi  old,  by.  his  coming  and  manifesting  himfelf,  to 
.Shadrach,  Meihach,  and  Abednego,  in  the  furnace.  And 

when 


more  certain  you  will  be.  The  more  frequently  thefe  aftings  are  re - 
jiewed,  the  more  abiding  and  confirmed  your  alTaian^e  will  be.  A 
man  that  bus  been  affu red  offuch  viiible  exercifes  of  grace,  mar 
quickly  after  be  in  doubt,  whether  he  was  not  miflakcn.  But  when 
fuch  aclings  are  renewed  again  and  again,  he  grows  more  fettled  and 
eltablifhed  about  his  good  eilate.  li  a  man  fee  a  thing  once,  ti-at 
makes  him  fure  ;  but  if  afterwards  he  fear  he  was  deceived,  when  he 
comes  to  fee  it  again,  he  is  more  fure  he  was  not  rniilaken.  If  a 
man  read  fuch  pallages  in  a  bock,  he  is  fure  it  is  fo.  Some  months 
after,  fome  may  bear  him  down,  that  he  was  miftaken,  fo  as  t 
himqueilion.it  lii-.T!'.  If:  but  wrisn  Jhe  looks,  and  reads  it  a-^ain,  he 
is  abundantly  conrnMiec'.  rFhe  more  rnens  grace  is  multiplied,  the 
more  their  pence  is  multiplied  ;  2  Pet.  i.  2.  "  Grace  and  peace  be 
•"  multiplied  unto  you,  through  the  knowlege  of  God  and  Jefus  oar 
"  Lord."  Sisdiln-d's  Way  io  knowjvwrij  and  fypoc rijj. 


THE    TWELFTH     SIGN      Part  III, 

when  the  apoflle  fpeaks  of  the  witnefs  of  the  Spirit,  in  Rom, 
viii.  i£,  16,  17.  he  has  a  more  immediate  refpett  to  what  the 
Chriftians  experienced,  in  their  exercifes  of  love  to  God,  in 
fuffering  perfecutiori  ;  as  is  plain   by  the   coniext.     He  is,  in 
the  foregoing  verfes,  encouraging  the  Chriftian  Romans  under 
their  fuffeiings,  that  though   their  bodies  be  dead,  becaufe  of 
fin,  yet  they  fhould  be  raifed  to    life  again.     But  it  is  more 
efpecially  plain  by  the  yerfe  immediately  following,  veif.  18, 
'*  For  I  reckon,  that  the  fufferings  of  this  piefent   time,  are 
*'  not  worthy  to  be  compared  with  the  glory  that  (hall  be  re- 
"  vealed  in  us."     So  the  apoille  has  evidently  refpect  to  their 
perfections,  in  al!  that  he  fays  to  the  end  of  the  chapter.     So 
\vhen  the  apoflle  fpeaks  of  the  earnfjl  of  the  Spirit,  which  God 
had  given  to  him,  in  2  Cor.  v.  g.  the  context  ihews  plainly 
that  he  has  refpe£t  to  what  was  given  hitn  in  his  great   trials 
and   fufferings.     And  in  that  promife  61  the  white  Jfone,  and 
nfw  name^  to  him  that  overcomes,  Rev.  ii.  17.    it  is  evident 
Chrift  has  a  fpecial  refpect  to  a  benefit  that  Chriftians  fhould 
obtain,  by  overcoming,  in   the  trial  they  had,  in  that  day  of 
perfecution.     This  appears  by  verf.  13.  and  many  other  paffa- 
ges  in  this  epillle  to  the  feven  churches  of  Ana, 

Objeff..  2.  Some  allb  may  be  ready  to  object  again  ft  what 
has  been  faid  of  Chrifiian  practice  being  the  chief  evidence  of 
the  truth  of  grace,  that  this  is  a  legal  doclrine;  and  that  this 
making  practice  a  thing  of  fuch  great  importance  in  religion, 
magnifies  zo-orks,  and  tends  to  lead  men  to  make  too  much  of 
their  own  doings^  to  the  diminution  of  the  glory  of  fiee  grace., 
and  does  not  feem  well  to  confift  with  that  great  gofpel-dotL- 
.line  of  jujlijicatwn  by  faith  alone. 

But  this  objection  is  altogether  without  reafon.  Which 
•way  is  it  inconfiftent  with  the  freenefs  of  God's  grace,  that  ho 
ly  pra8ice  fhould  be  a  fign  of  God's  grace?  It  is  our  works 
being  the  price  ot  God's  favour,  and  not  their  being  the  Ji%n  of 
it,  that  is  the  thing  which  is  inconfiftent  with  the  freenefs  of 
that  favour.  Surely  the  beggar's  looking  on  the  money  he  has 
in  his  hands,  as  a  /ign  of  the  kindnefs  of  him  who  gave  it  to 
him,  is  in  no  refpeci  inconfiftent  with  the  freenefs  of  that  kind 
nefs.  It  is  his  having  money  in  his  hand  as  the  price  of  a  be 
nefit,  that  is  thething  which  is  inconfiftent  with  the  free  kind 
nefs  of  the  giver.  The  notion  of  the  freenefs  of  the  grace  of 
God  to  fmners,  as  that  is  revealed  and  taught  in  thegofpel,  is 
iiot  that  no  holy  and  amiable  qualifications  or  aftions  in  us, 

ihall 


OF     GRACIOUS   AFFECTIONS.  493 

fnall  be   a  fruit,  and  fo  a  fign  of  that  grace ;  but  that  it  is  not 
-the  worthinefs  or  lovelrnefs  of  any  qualification  or  action  of 
ours    which    recommends  us    to    that  j^race ;   that  kindnefs  is 
lliown  to  the   unworthy  and  unlovely;     that  there  is  great  ex 
cellency  in  the  benefit  bellowed,  and  no  excellency  in  the  fub- 
ject  as  the  price  of  it;   that  goodnefs  goes  forth  and  flows  out, 
from  the  fuinefs  oi  Gad's   nature,   t!ie  fulnefs  of  the  fountain 
of  good,    without  any  amiahlenefs   in  the  object  to  darw  it. 
And  this  is  the  notion  of  j unification  without    works,  (as  this 
doclrine  is  taught  in  the  icripture,)  thatit  is  not  the  worthinefs 
or  lovelmefs  or  our  works,  or  any  thing  in  us,  which  is  in  any 
wife  accepted  with  God,  as  a  balance  for  the  guilt  of   fm,  or  a 
recommendation  of  iinners  to  his   acceptance   as  heirs  pf  life. 
Thus  we  are  justified  only  by  the  righteoufncfs  of  Chrift,  and 
not  by  our  righteoufnefs.     And  when  works  are  oppofed  to 
faith  in  this  affair,  and  it  is  fa  id  that  we  are    juftified  by  faith 
and  not  by  works;  thereby  is  meant,  that  it  is  not  rhe  worthi- 
nefs  or  amiablenefs  of  our  works,  or    any  thing  in  us,  which 
recommends  us  to  an   intereft  iri   Chrift  arid  his  benefits;  but 
that  we  have  this  intereft  only  by  faith,  or  by  our  fouls  receiv 
ing  Chrift,   or  adhering  to,    and  clofing  with  him.     But   that 
the  worthinefs  or  amiablenefs  of  nothing  in  us  recommends  and 
brings  us  to  an  intereft  in  Chrift,  is  no  argument  that  nothing 
in  us  is  a  fign  of  an  intereft  in  Chrift. 

If  the  doctrines  of  free  grace,  and  juftification  by  faith  alone, 
be  inconfiftent  with  the  importance  of  holy  practice  as  a  fign 
of  grace ;  then  they  are  equally  inconfiftent  with  the  impor 
tance  of  any  thing  whatfoever  in  us  as  a  fign  of  grace,  any 
holinefs,  or  any  grace  that  is  in  us,  or  any  of  our  experiences  or 
religion  :  for  it  is  as  contrary  to  the  doftrines  of  free  grace 
and  juftification  by  faith  alone,  that  any  of  thefe  fhould  be  the 
righteoufnefs  which  we  are  juftified  by,  as  that  holy  practice' 
fhould  be  fo.  It  is  with  holy  works,  as  it  is  with  holy  qualifi 
cations:  it  is  inconfiftent  with  the  freenefs  of  gofpel-grace,  that 
a  title  to  falvation  fhould  be  given  to  men  for  the  lovelinefs  of 
any  of  their  holy  qualifications,  as  much  as  that  it  (hould  be  gi 
ven  for  the  holinefs  of  their  works.  It  is  inconfiftent  with  the 
gofpel-doclrine  of  free  grace,  that  an  intereft  in  Chrift  and  his 
benefits  mould  be  given  for  the  lovelinefs  of  a  man's  true  ho- 
Jirfefs,  for  the  amiablenefs  of  his  renewed,  fan6lified,  heavenly 
heart,  his  love  to  God,  and  being  like  God,  or  his  experience 
of  joy  in  the  Holy  Glioft,  ielf-emptinefs,  a  fpirit  to  exalt  Chrift 

above 


494        THE      TWELFTH     SIGN      Part  III. 

above  all,  and  to  give  all  glory  to  him,  and  a  heart  devoted  un 
to  him:  I  lay,  it  is  inconfiitent  with  fhe  gofpel-doftrine  of  free 
.grace,  that  a  title  to  ChriiVs  benefits  mould  be  given  out  of  re 
gard  to  the  lovelinefsof  any  of  thefe,  or  that  any  of  thefe  fhould 
be  our  righteouinefs  in  the  affair  of  jollification.  And  yet  this 
«loes  not  hinder  the  importance  of  thefe  things  as  evidences  of 
-an  intereii  in  Chrift.  Jnft  fo  it  is  with  rcfpecl  to  holy  actions 
and  works.  To  make  light  of  works,  becaufe  we  be  not  jufti- 
fied  by  works,  is  the  fame  thing  in  effect,  as  to  make  li^ht  of 
all  religion,  all  grace  and  holmefs,  yea,  true  evangelical  holi- 
iiefs,  arid  all  gracious  experience:  for  all  is  included,  when 
the  fcripture  fays,  we  are  not  juilified  by  works :  for  by  works 
in  this  cafe,  is  meant  ail  our  own  righteoufnefs,  religion,  or  holi- 
nefs,  and  every  thing  that  uin  us,  ail  the  good  we  do,  and  all  the 
good  which  we  are  confcious  of,  all  external  afts,  and  all  in 
ternal  acrs  and  exercife  of  grace,  an;l  all  experiences,  and  all 
thole  holy  and  heavenly  things  wherein  the  life  and  power, 
and  the  very  eifeaceof  religion  do  con  filial  I  thofe  great  things 
which  Chrift  and  his  apoftles  mainly  infiftedon  in  theirpreach- 
ing,  and  endeavoured  to  promote,  as  of  thegreateit  confequence 
in  the  hearts  and  lives  of  men,  and  all  good  difpofnions,  exer- 
cifcs  and  qualifications  of  every  kind  whatfoever;  and  even 
faith  itfeif,  confidered  as  a  part  of  our  holinefs.  For  we  are 
juflifie.d  by  none  of  thefe  things  :  and  if  we  were,  we  mould, 
in  a  icripture-fenfe,  be  juilified  by  works.  And  therefore  if  it 
be  not  legal,  and  contrary  to  the  evangelical  doctrine  of  juflifi- 
cation  without  works,  to  infill  on  any  of  thefe,  as  of  great  im 
portance,  as  evidences  of  an  interell  in  Chriit ;  then  no  more 
is  it  thus,  to  infiil  on  the  importance  of  holy  practice.  It 
would  be  legal  to  fuppofe,  that  holy  practice  juilifies  by  bring 
ing  us  to  a  title  to  ChrifVs  benefits,  as  the  price  of  it,  or  as  re 
commending  to  it  by  its  precioufnefs  or  excellence;  but  it  is 
not  legal  to  fuppofe,  that  holy  practice  juilifies  the  lincerity  of 
a  believer,  as  the  proper  evidence  of  it.  The  apoitie  James  did 
not  think  it  legal  to  fay,  that  Abraham  our  father  was  jujiified 
by  works,  in  this  fenfe.  The  Spirit  that  indited  the  fcripture, 
did  not  think  the  great  importance  and  abfolute  necefTuy  of  ho 
ly  practice,  in  this  refpectt  to  be  mconfjiient  with  the  freeriefs 
of  grace;  for  it  commonly  teaches  them  both  together;  as  in 
Rev.  xxi.  6,  7.  God  fays,  "  I  will  give  unto  him  thai  is  athirft, 
"  of  the  fountain  of  the  water  of  life  freely  ;"  and  then  adds, 
in  the  very  next  words,  "  He  that  overcomeih  mail  inherit  all 

"  things."   \ 


OF    GRACIOUS    AFFECTIONS. 

"  things.'*  As  thougli  behaving  well  in  the  Chriftian  race  and 
warfare,  were  the  condition  of  the  proruife.  So  in  the  next 
chapter,  in  the  141!!  and  i^th  verfes,  Chrift  fays,  "  BlefTed  are 
"  they  that  do  his  commandments,  that  they  may  have  right  10 
"  the  tree  of  life,  and  enter  in  through  the  gates  into  the  city:" 
and  then  declares  in  the  i^th  verfe,  "  how  they  that  are  of  a 
"  wicked  practice"  lhall  be  excluded;  and  yet  in  the  two  verfes 
next  following,  does  with  very  great  folemnity,  give  forth  an 
invitation  to  all  to  come  and  takeof  the  water  of  life  freely ;  "  I 
"  am  the  root  and  the  offspring  of  David,  the  bright  and  morn- 
'*  ing-flar.  And  the  Spirit  and  the  bride  fav,  come.  And 
•*  let  him  that  heareth,  fay,  co  ne.  And  let  him  that  is  athirft* 
"  come  :  and  whofoever  will,  let  him  come  and  take  of  the 
"  water  of  life  freely."  So  chap.  iii.  20,  21.  "  Behold,  I 
*'  ftand  at  the  door  and  knock:  If  any  man  hear  my  voice 
"  and  open  the  door,  I  will  come  in  to  him,  and  fup  with  him* 
"  and  he  with  me."  But  then  it  is  added  in  the  next  words/ 
•*  To  him  that  overcometh  will  I  grant  to  fit  with  me  in  my 
"  throne."  And  in  that  great  invitation  of  Chrift,  Matth.  xi. 
latter  end,  "  Come  unto  me  all  ye  that  labour,  and  are  heavy 
"  laden,  and  I  will  give  you  reft;"  Chrift  adds  in  the  next 
words,  "  Take  my  yoke  upon  you,  and  learn  of  me,  for  I  am 
"  meek  and  lowly  in  heart  :  and  ye  mail  find  reft  unto  your 
"  fouls :  for  my  yoke  is  eafy,  and  my  burden  is  light  :"  as 
though  taking  the  burden  of  Chrift's  fervice,  and  imitating  his 
example,  were  neceffary  in  order  to  the  promifed  reft.  So  in 
that  great  invitation  to  finders  to  accept  of  free  grace  ;  If.  Iv. 
*'  Ho,  every  one  that  thirfteth,  come  ye  to  the  waters,  and  he 
"  that  hath  no  money;  come  ye,  buy  and  eat,  yea,  come,  buy 
"  wine  and  milk  without  money,  and  without  price:"  even 
there,  in  the  continuation  of  the  fame  invitation,  the  (inner 's 
for  fa  king  his  wicked  practice  is  fpoken  of  as  neceffary  to  the 
obtaining  mercy ;  verf.  7.  "  Let  the  wicked  foi  lake  his  way, 
*'  and  the  unrighteous  man  his  thoughts :  and  let  him  return 
"  unto  the  Lord,  and  he  will  have  mercy  upon  him,  and  to 
"  our  God,  for  he  will  abundantly  pardon."  So  the  riches 
of  divine  grace,  in  thejuflification  of  finners,  is  fet  forth,  with 
the  neccfiity  of  holy  praclice,  If.  i.  16,  &c.  "  Wafh  ye,  make 
"  you  clean,  put  away  the  evil  of  your  doings  from  before 
*'  mine  eyes,  ceafe  to  do  evil,  learn  to  do  well,  feck  judgment, 
*'  relieve  the  oppreiled,  judge  the  fatherlefs,  plead  for  the  \vi- 
"  dow.  Come  now,  let  us  reafon  together,  faith  the  Lord: 

"  though 


THE     TWELFTH     SIGN       Part  !IL 

44  though  your  fins  be  as  fcarlef,  they  fliall  be  as  white  as  fnow ; 
41  though  they  be  red  like  crimfon,  they  {hall  be  as  wool.'5  And 
in  that  moft  folemn  invitation  of  Wifdorn,  Prov.  ix.  after  it  is 
represented  what  great  provifion  is  made,  and  how  that  all 
things  were  ready,  the  houfe  built,  the  beafts  killed,  the  wine 
mingled,  and  the  table  furnifhed,  arid  the  meHengeis  fent  forth 
to  invite  the  gueits ;  then  we  have  the  free  invitation,  verf .  4, 
5,  6.  "  Whofo  is  fimple,  let  him  turn  in  hither:  as  for  him  that 
4'  wanteth  underftanding,  (i.  e.  has  no  righteoufnefs)  fhe  faith 
44  to  him,  Come,  eat  of  my  bread,  and  drink  of  the  wine  which 
•**  I  have  mingled."  But  then  in  the  next  breath  it  follows, 
"  Forfake  the  foolilh,  arid  live ;  and  go  in  the  way  of  undcr- 
44  Handing:"  as  though  forfaking  fin,  and  going  in  the  way  of 
holinefs,  were  neceifary  in  order  to  life.  So  that  the  freenefs 
of  grace,  and  the  neceffity  of  holy  practice,  which  are  thus 
from  time  to  time  joined  together  in  fcripture,  are  not  incon- 
fiftent  one  with  another.  Nor  does  it  at  all  diminim  the  honor 
and  importance  of  faith,  that  the  exercifes  and  effects  of  faith 
in  practice,  iliould  be  efteemed  the  chief  figns  of  it;  any  more 
than  it  leffens  the  importance  of  life,  that  action  and  motion 
are  efteemed  the  chief  figns  of  that. 

So  that  in  what  has  been  faid  of  the  importance  of  holy  prac 
tice  as  the  main  fign  of  fincerity ;  there  is  nothing  legal,  nothing 
derogatory  to  the  freedom  and  fovereignty  of  gofpei-grace,  no 
thing  in  the  leaft  clafhing  with  the  gofpel-doctrine  of juftifica- 
tion  by  faith  alone,  without  the  works  of  the  law,  nothing  in 
the  leaft  tending  to  leflen  the  glory  of  the  Mediator,  and  our 
dependence  on  his  righteoufnefs,  nothing  infringing  on  the 
fpecial  prerogatives  of  faith  in  the  affair  of  our  falvation,  no 
thing  in  anv  wife  detracting  from  the  glory  of  God  and  his 

O  ^  O  O  •/ 

mercy,  or  exalting  man,  or  diminifhing  his  dependence  and 
obligation.  So  that  if  any  are  againft  fuch  an  importance  of 
holy  practice  as  has  been  fpoken  of,  it  muft  be  only  from  a 
fenfelefs  averfion  to  the  letters  and  found  of  the  word  works ; 
when  there  is  no  rcafon  in  the  world  to  be  given  for  it,  but 
what  may  be  given  with  equal  force,  why  they  mould  have  an 
averfion  to  the  words  holinefe,  godhnejs,  gjace,  religion,  ex 
perience,  and  even  faith  itfelf  :  for  to  make  a  righteoufnefs  of 
any  of  thefe,  is  as  legal,  and  as  inconfiftent  with  the  way  of 
the  new  covenant,  as  to  make  a  righteoufnefs  of  holy  prac 
tice.  *  It 

*  "  You  fay   you  know  Chrift, '  and  the  love  and  good- will  of 

Chritt 


OF    GRACIOUS   AFFECTIONS.      497 

It  is  greatly  to  the  hurt  of  religion,  for  perfons  to  make  light 
of,  and  infift  little  on,  thofe  things  which  the  fcripture  infiit 
inoft  upon,  as  of  moft  importance  in  the  evidence  of  our  in- 
tereft  in  Ghrift,  (under  a  notion  that  to  lay  weight  on  thefe 
things  is  legal,  and  an  old  covenant-way;)  and  fo  to  neglecl: 
the  exercifes,  and  effectual  operations  of  grace  in  practice,  and 
infift  almoft  wholly  on  difcoveries,  and  thef  method  and  man 
ner  of  the  immanent  exercifes  of  confcience  and  grace  in  con 
templation  ;  depending  on  an  ability  to  make  nice  diflin&ions 
in  thefe  matters,  and  a  faculty  of  accurate  difcerning  in  them, 
from  philofophy  or  experience.  It  is  in  vain  to  feek  for  any 
better,  or  any  further  figns,  than  thofe  that  the  fcriptures  have 
ttioft  exprefsly  mentioned,  and  moll  frequently  infilled  on,  as 
figns  of  godlinefs.  They  who  pretend  to  a  greater  accuracy 
in  giving  figns,  or  by  their  extraordinary  experience,  orinhght 
into  the  nature  of  things,  to  give  more  diftinguifhing  marks, 
which  (hall  more  thorougly  fearch  out^  and  detect  the  hypo 
crite,  are  but  fubtil  to  darken  their  own  minds,  and  the  minds 
of  others;  their  refinings,  and  nice  difcerning,  are  in  God's 
fight,  but  refined  foolifhnefs,  and  fagacious  delufion.  Here 
are  applicable  thofe  words  of  Agur,  Prov.  xxx.  5,  6,  "  Every 
"  word  of  God  is  pure;  he  is  a  fhield  to  them  that  put  their 
**  truft  in  him :  add  thou  not  unto  his  words,  left  he  reprove 

R  r  r  "  thce, 

Chrift  towards  you,  and  that  he  is  the  propitiation  for  your  fins. 
.How  doyojknow  this  ?  **  He  that  faith  I  know  him,  andkeepeth 
"  not  his  commandments,  is  a  liar,"  i  John  ii.  4.  True,  might 
fbmc  reply,  he  thatkecps  not  the  commands  of.Chriii,  hath  thereby  a 
fure  evidence  that  he  knows  him  not,  and  that  he  is  not  united  to 
him;  but  is  this  any  evidence  that  \\-  do  know  him,  and  that  we 
^reunited  to  him,  if  we  do  keep  his  commandments  ?  Yes  venlv. 
faith  the  apoftle,  "  Hereby  we  do  know  that  we  know  him, if  we  keep 
"  his  commandments."  And  again,  verf.  c.  "  Hereby  know  we 
fs  that  we  are  in  him."  What  can  be  more  plain  i'  What  a  vanity 

is  it  to   fay,  that  this  is  running  upon  a  covenant  of  works  ? • 

O  beloved,  it  is  a  fad  thing  to  hear  fuch  queftions,  and  fuch  col  1 
anfwers  alfo,  that  fa  notification  poiTibly  may  be  an  evidence.  Ma/ 
be  ?  Is  it  not  certain  ?  Afluredly  to  deny  it,  is  as  badras  to  affirm  tha: 
God's  own  pfomifes  of  favour  are  not  fure  evidences  thereof,  anil 

Consequently  that  they  arc  lies  and   untruths.- Our  Saviour,  who 

was  no  le^al  preacher,  pronounceth,  and  confequently  evidenceth 
blcficdnefs,  by  eight  or  nine  promifes,  exprefsliftnade  to  fuch  perfonss 
as  had  inhercr.t.graces,  Mattk.  r,  3,  4.,  &c."  Ske/arj'f  Se#nd  &li..fvjr, 

f.    22I>    222,    225, 


498        T  H -E      T  w  E   L   v  T  H    S   i  G  M      Part  HI, 

"  thee,  and  tboii  be  found  a  liar."     Our  wifdom  and  difeern- 
ing,  with  regard  to  the  hearts  of  men,  is  not  much  to  be  truft- 
ed.     We  can  fee  but  a  little   way  in;o   the  nature  of  the  foul, 
and  the  depths  of  man's  bear!.     The  ways  are  fomany  where 
by  pcrfons  affections  maybe  moved  without  any  fupernatural 
influence,  the  natural  fpringsof  theaifeftions  are  fo  various  and 
fo  fecret,  fo  many  things  have  oftentimes  a  joint  influence  on 
the  affections,  the  imagination,  (and  that  in  ways  innumerable 
and  unfearchable,)  natural  temper,  education,  the  common  inilu- 
encesof  theSpirit  of  God, a  furprifingconcourfe  of  affecting  cir- 
cumftances,an  extraordinary  coincidence of  thinus  in  the  courfe 
of  mens  thoughts,  together  with  the  fubtil  management  of  invifi- 
ble  malicious  fpirits;  that  no  philofophyor  experience  will  ever 
be  fufficient  to  guide  us  fa  rely  through  this  labyrinth  and  maze, 
wjthout  our  ciofely  following  the  clue  which  God  has  given  u» 
in  his  word.      God  knows  Ills  own  reafons    why   he  infills  on 
fome  things,  and  plainly  fets  them  forth  as  the  things  that  we 
ihould  try  ourfelves  by,  rather  than  others.     It  may  be  it  is  be- 
caufe  he  knows  that  thefe  tilings  are  attended  with  lefsperplex- 
ity,    arid  that   we  are  lels  liable  to  be  deceived  by    them  than 
others.     He  bell  knows  our  nature;  and  he  knows  the  nature 
and  manner  of  his  own  operations;  and  he  beii  knows  the  way 
of  our  fafety' :  he  knows  what  allowances  to  make  for  different 
ftates  of  his  church,  and  different  tempers  of  particular  perfons, 
and  varieties  in  the  manner  of  his  own  operations,  how  far  na 
ture  may   fefemble  grace,  and  how  far  nature   may   be  mixed 
with   grace,  what  affeclions  may    rife  from  imagination,  and 
how  far  imagination  may  be  mixed  with  fpirilual  illumination. 
And  therefore  it  is  our  wifdorn  not  to  take  his  work  out  of  his 
bands;  but  to  follow'him,  and  lay  the  ilrefs  of  the  judgment  of 
ourfelves  there,  where  he  has  directed  us.     If  we  do  otherwife, 
no  wonder  if  we  are  bewildered,  confounded,  and  fatally  delu 
ded.     But  if  we  had  got  into  the  way  of  looking  chiefly  at  thofe 
thing",  which  Chrift  and  his  apoitleS  and  prophets  chiefly  in- 
lifted  on,  and  fo  in  judging  of  ourfelves  and  others,  chiefly  re 
garding  practical  exercifes  and  effecls  of  grace,  not  neglecting- 
ether  things;   it  would  be  of  manifold  happy  confeq'.ience;    it 
would  above  all  things  tend  to  the  conviHion  of  deluded  hypo 
crites,  and  to  prevent  the  delufion  of  thofe  whole  hearts  were 
never  brought  to  a  thorough  compliance    with  the  flrait  and 
narrow  way  which  leads  to  life;   it  would    tend  to  deliver  us 
from  innumerable  perplexities,  arifmg  from  the  various  incon- 

fifleut 


OF   GR  A.  CIO  us  AFFECTIONS. 


it  would  greatly  tend  to  prevent  profcfibrs  neglecliflj  ilriclncfs 
of  life,  and  tend  to  promote  their  engagednels  and  earjteftnefs 
in  tlicir  Ohrittian  walk;  and  it  would  become  fafhionable  for 
rncntoihew  their Chriliiani'Ly,  more  by  an  amiable  diiliriguiili- 
cd  behaviour,  than  by  an  abundant  and  excellive  declaring 
their  expeiiencss;  and  we  mould  get  into  the  way  of  appearing 
lively  in  religion,  more  by  being  lively  in  the  fervice  of  God 
and  our  generation,  than  by  the  livelinefs  and  forwardnefs  of 
our  tongues,  and  making  abufmefsofproclaming  on  the  hpufe- 
tops,  with  our  mouths,  the  holy  and  eminent  a£ls  and  exercifes 
of  our  own  hearts;  and  Chrifliaris  that  are  intimate  friends, 
would  talk  together  cf  their  experiences  and  comforts,  in  a 
manner  better  becoming  Criftian  humility  and  inodefly,  and 
more  to  each  others  profit;  their  tongues  not  running  before, 
but  rather  going  behind  their  hands  and  feet,  after  the  prudent 
example  of  the  blelled  apoftje,  2  Cor.  xii.  6.  and  many  occa- 
fions  of  fpiritual  pride  wbuld  be  cut  off;  and  fo  a  great  door 
(hut  again!!  the  devil;  and  a  great  many  of  the  main  ftumbling- 
blocks  agaitift  experimental  arid  powerful  religion  would  be 
removed;  and  religion  would  be  declared  and  manifefted  in 
fuch  a  way,  that  in/lead  of  hardening  fpeclators,  and  exceeding. 
ly  promoting  infidelity  and  atheifm,  \vould  above  all  things 
tend  to  convince  men  that  there  is  a  reality  in  religion,  and 
greatly  awaken  them,  and  win  them,  by  convincing  their  con- 
iciences  of  the  importance  and  excellency  of  religion.  Thus 
the  light  of  profeiTors  would  fo  mine  before  men,  that  others 
feeing  their  good  works,  would  glorify  their  Father  which  is  in 
heaven. 


THE    END, 


A   TABLE    of  the  C  o  N  T  E  N  T  s  of  the 

.foregoing  TREATISE. 


A. 

AFFECTIONS,  what  they 
are,  page  122,  123.  Re 
ligion  confilts  much  in  them, 
119,  &c.  Thjs  appears  from  their 
nature,  125,  126.  from  their  be 
ing  very  much  the  fpring  of  men  s 
actions,  127,  from  fad  rnd  ex 
perience,  129.  from  the  holy 
fcriptures,  129 — 133.  from  reli 
gion's  being  fummarily  compre 
hended  in  love,  133,  134.  from 
inftances  of  the  moft  eminent 
faints  in  fcripture,  1 3  5,  &c.  from 
the  example  of  Chrift,  138,  &c. 
from  the  religion  of  heaven,  140. 
from  the  defign  of  ordinances, 
141.  from  the  nature  of  hardnefs 
of  heart,  143,  &c. 

Affections  religions,  very  high 
fometimes  from  impreflions  on 
the  imagination,  182,  &c.  Such 
means  to  be  defired  as  tend  to  ex 
cite  them,  149.  We  have  reafon 
to  be  afhamed  that  we  have  no 
more  of  them,  150.  Prejudices 
agamft  them,  148.  How  in  the 
faints  in  heaven,  140.  Falje,  their 
pernicious  tendency,  149. 

It  is  no  fign  that  religious  affec 
tions  are  gracions  or  otherwife, 
that  they  are  great,  i  ^3,  &c.  that 
they  have  great  bodily  effects, 
157,  &c.  that  they  caufe  perfons 
to  abound  in  religious  talk,  160, 
£c.  that  perfons  did  not  make 
them  themfelves,  163,  &c.  that 
they  come  with  texts  of  fcripture, 
1 68,  &c.  that  there  is  an  appear 
ance  of  love  in  them,  171,  £c. 
that  they  come  in  a  certain  order, 
177,  &c.  that  they  difpofe  per 
fons  to  abound  in  duties  of  wor- 
fliip,  189,  &c.  that  they  difpofe 
perfons  to  abound  in  external 
praife,  192,  &c.  that  they  make 


perfcns  exceeding  confident,  194, 
&c.  that  they  beget  great  charity 
in  others',  208,  &c. 

Affections  gracious,  ariie  from  a 
fpiritual  influence,  229,  &c.  are 
founded  in  the  excellent  nature  of 
divine  things,  as  they  are  in  them 
felves,  267,  &c.  primarily  found 
ed  in  the  moral  excellency  of  di 
vine  things,  281,  &rc.  arife  from 
fpiritnal  understanding,  294,  &c. 
from  a  fpiritual  conviction  of  the 
judgment,  3,20,  &c.  attended  with 
evangelical  humiliation,  340,  &c. 
attended  with  a  change  of  nature, 
370,  &c.  attended  with  the  lamb 
like,  dove-like  temper  of  Chrift, 
375,  &c.  effed  a  Chriitian  ten- 
dernefs  of  fpirit,  389,  &c.  in  a 
beautiful  fymmetry  and  propor 
tion,  396,  £c.  attended  with  fpi 
ritual  appetites  and  longings,  420, 
£c.  have  their  exercife  and  fruit 
in  Chriftian  practice,  427,  &c. 

AffeQiom  of  hypocrites ,  all  from 
felf-love,  280.  difpropor tiomte 
and  monftrous,  i  83,  &c.  unftable, 
291.  flow  rnoft  before  company, 
294.  why  fometimes  fo  high, 
I86.&C. 

Appetites.     See  Longings. 

Application  particular,  of  pro- 
mifes,  what  is,  and  what  is  not 
fpiritual,  250,  2^.1. 

Ajjurancc,  is  ordinarily  attain 
able,  194.  a  true  one  not  enjoyed 
in  corrupt  frames,  201.  cannot 
be  maintained  only  on  old  expe 
riences,  205;.  not  defirable  in  ill 
frames,  ibid,  how  to  be  obtained, 
220.  goes  not  before  a  faith  of 
dependence,  248,  a  true  one,  its 
concomitants,  396. 

Attainments  in  religion,  the 
higher  not  without  the  lower, 


TABLE 


Attributes  of  God,  natural  and 
moral,  how  diilinguiihed,  283. 
Awakenings.  See  Cowvidions. 

B. 

BAdJliding,   what  kinds  of  it 
are  evidences  of  hypocrify, 
jpag«  422. 

tfeJiefof  the  truth  of  divine 
tilings.  See  Convittkn.  From  edu 
cation  only,  vain,  324.  from  hi- 
ftory  and  ancient  monuments  on- 
Jy,  infufHcient,  332.  what  may 
arife  from  impreffions  on  the  ima 
gination,  337.  what  may  arife 
from  a  falfe  hope,  340. 

1  Benevolence,   the   character   of 
all  true  Chriitians,  384,  5-8^. 

Bodify  'effeSs  through  the  affec 
tions  of  the  foul,  123,  &c.  no 
iign  to  diiKnguifti  a&clions, 
157,  &c. 

Eold^efs  for  Chrift,  true  and 
counterfeit,  380.  holy,  in  prayer, 
a  falfe  notion  of  it  corrected,  391. 

C. 

CALL  of  Chrift  inward,  a  falfe 
notion  of  it  refuted,  2.5.8. 

Change  of  nature,  attends  gra- 
ciqus  a.Tcdions,  370. 

Children.    See  Littb. 

Ckn'ftiaKfpmt,  wherein  it  ef- 
pecially"  confi  fts,  37^  &c. 

Clear  ivGrk  of  gr?.ce,  what  is, 
and  what  is  nctjuflly  fo  called, 
i  S3., 

Cdamori  illumipafhh,  how  it 
differs  fro  in  ipi  ritual  underiland- 

in6'  3°4>  &/:- 

Communion  with  God,  what  the 
phrafe  imparts,  227.  a  falfe  no 
tion  of  it,  as  though  carried  on. 
by  irnpulfes,  2  ^o. 

ce',  ilrong,  no  fign  to 


pulfes  and  fuppofed  revelations, 
2  co.  is*  maintained  in  hypocrites 
in  wicked  frames  and  ways,  zci, 

GwFoerfiottt  why  called  a  being 
born  again,  created  anew,  rarfed 
from  the  dead,  £c.  229,  &c. 
how  often  renewed,  373. 

Coamfihxs,  precede  comfort, 
177.  fome  are  counterfeit  and 
only  from  imagination,  1  8  1  .  and 
terrors  ,  not  the  fame,  182.  no 
certain  fign  of  ccnverfion,  i  86. 
increafed  by  grace,  199.  how 
from  the  Spir't  of  God,  233.  why 
when  great  feem  fmall,  363. 


it  is,  325,  &c.  attends  gracious 
affections,  320.  its  counterfeits, 
323,  &c. 

Corruption  more  than  grace  in 
thebeft  faints,  353. 
D. 


tliflinguifh  affedions, 
why  fo  great  in  hypocrites,  199. 
falfe,  its  boilleroufnefs  and  vio 
lence,  ibid,  often  arifes  from  im- 


il,  his  fubtilty  in  ming 
ling  his  works  with  God's, 
page  147. 

Difccrning  certainly  the  n  ate  of 
others,  nc.ie  havefuch  a  gift  209. 

Difco-jeries,  of  God's  glory, 
when  true,  begin  with  a  fenfe  of 
the  beauty  of  his  moral  perfecti 
on,  285.  In  what  refpedts  natu 
ral  men  may  have  great  difcove- 
ries  cf  God,  290.  how  common 
difcoveries  cf  God  may  excite 
joy  and  praifei  293.  true,  reveal 
the  corruption  of  the  heart,  3  ^4. 
falfe,  hide  corruption,  200.  fpi- 
ritual,  all  transforming,  370.  and 
illuminations,  the  ill  confequeuce 
of,  judging  chiefly  by  them  of 
others  itate,  388. 

Divine,  how  gracious  qualities 
are  fo,  226. 

Divine  nature,  how  faints  are 
partakers  of  it,  227. 

Doubtingof  faints  concerning  their 
ftaie,  what  are  often  the  caufes  of 
it, 


of  the    CONTENTS. 


it,  210.  not  the  fame  with  the 
iin  of  unbelief,  211.  profitable 
in  ill  frames,  ibid. 

Duties  of  worfnip,  no  fign  to 
diftinguim  afFedions,  189,  &c. 

E. 

EArneft  of  the  Spirit,  what  it 
is,  26-1. 

Earneftttefs'm  religion  neceffary 
to  falvation,  4.18. 
'  Enthiftafm,   wherein  it  confifts 
in   all  Us  varieties  of  operation, 

3J4- 

En  or  may  be  the  occafiori  of 
ft  gracious  exercife,  2 1 6. 

Evidence  of  the  truth  of  the  gof- 
pel,  internal,  what,  320,  &c.  ex 
ternal,  its  ufe,  338.  that  which 
is  the  ground  of  a  faving  belief  is 
more  than  a  mere  probability, 
334.  and  is  as  it  were  intuitive, 
321,  &c.  and  is  chiefly  internal, 
189,  &c. 

Excellency  of  divine  things  as 
"in  themfelves,  the  firft  ground  of 
gracious  affections,  267,  £c. 

Excrcfes  of  grace,  immanent 
and  practical,  458,  &c. 

Experience  Chriftian,  not  pro 
perly  diiiinguifhed  from  praftice, 
486,  &c.  how  the  bell  evidence 
of  a  good  eftate,  ibid. 

Experimental  religion,  fpi ritual 
practice  moll  properly  fo  called, 
48$. 

Extremes,,  how  the  devil  drives 
to  them,  146. 

F. 

FAITH,  is  never  without  fpi- 
ritual  light  and  fight,  202. 
zndjighe,  how  they  differ,  ibid, 
is  not  a  believing  cur  irate  to  be 
good,  205;.  is  not  a  believing  the 
promifes  are  made  to  us  in  parti 
cular,  2£o.  falfe,  makes  Chrift 
the  minirler  of  fin,  390. 

,  the  temper  of  true 


ChrifHans,  393.  attends  a  trosl 
Chriftian  hope,  395. 

Fear  Jercvilc>  and  love,  one  de 
cays  as  the  other  prevails,  207, 
&c. 

Feelings,  i  n ward ,   163. 

Feeling  others  talk  of  their  ex 
periences,  no  certain  fign  of  their 
grace,  211. 

Firft  ivwk,  many  hypocrite*, 
live  upon  it  and  indulge  theif 
iloth,  423,  £c. 

Fof giving  ffirit,  the  fpirit  of 
all  true  Chriltians,  385. 

Fortitude  Chriftian,  the  nature 
of  it,  380. 

Frames,  livingupon  them,  loR. 

Fruit,  is  that  by  which  chiefly 
we  m uft  judge  of  others,  213.. 
See  Prague. 

G. 

GOOD,  See  Moral. 
Grace,  counterfeit,  its  great 
refemblance  of  true,  209.  faving, 
differs  from  common  in  nature 
and  kind,  232.  in  what  refpt;c"ts 
it  does  fo,  236.  true,  the  nature 
of  it  to  think  itfelf  comparatively 
fmall,  350.  lefs  than  corruption 
in  the  belt,  355.  how  an  abiding; 
principle  of  nature,  370. 

Graces  all  have  their  counter 
feits,  171,  &c. 

Gratitude,  fomctjmes  merely 
from  natural  principles,  271,  &c. 
gracious,  how  it  diners  from  com 
mon,  275. 

H. 

HArdnefs  of  heart,  irreligic* 
confitts  much  in  it,  143.  an 
effert  of  falfe  afFcftions,  389,  <xc. 
Holinefs,  the  immediate  objeft* 
of  a  fpiritual  fenfe  and  appetite, 
287.  the  primary  objective  ground 
of  gracious  aiiec~tions,  284,  &c- 
the  beauty  of  all  intelligent  be* 
of  all  nata* 


T    A    B    t 


f&\  perfections,  287.  the  beauty 
of  all  divine  things,  ibid,  of  God, 
in  :  :ripture,  comprehends  all  his 
ifcoral  perfections,  285,  &c. 

Htpe  true,  affaulted  by  Satan, 
199.  difcovers  corruption,  ibid* 
increafes  conviction  of  fin,  ibid, 
has  greater  influence  to  make  the 
confcience  tender  than  fear  of  hell, 
391.  attended  with  godly  fear, 
397.  prevails  and  decays  with 
love,  207. 

Hope  of  hypocrites ,  not  affaulted 
by  Satan,  199.  hides  the  corrup 
tion  of  the  heart,  and  puts  an  end 
to  convictions,  200.  not  fhaken 
'by  their  wickednef?,  201  „  embol 
dens  ',  lem  in  fin,  389.  often  from 
impulfes,  198. 

Humiliation  legal,  ufually  pre 
cedes  the  firft  comfort,  177.  its 
nature,  and  how  it  differs  from 
evangelical,  341.  there  arc  coun* 
terfeits  of  it,  181.  why  perfons 
under  this  work,  feldom  know  it 
in  the  time  of  it,  364. 

Hi/filiation  evangelical,  (fee 
Humility,)  what  it  is,  and  how  it 
diifers  from  legal,  341.  attends 
all  gracious  affeCtions,  340,  £c. 
the  moil  difficult  part  of  felf-de- 
nial,  344.  hypocrites  make  great 
pretences  to  it,  but  make  an  auk- 
ward  mew  of  it,  345. 

Humility,  (fee  Humiliation)  the 
notes  of  it,'3$o.  difpofes  perfons 
to  think  their  grace  fmall,  352. 
especially  difpofes  perfons  to  think 
their  humility  fmail,  365,  &c.  a 
humble  beha  v  iou  r  defcribed  ,567. 

Hypocrites,  their  great  refcmb- 
lance  of  true  faints,  171,  &c.  of 
ten  \  ery  forward  and  pofitive  in 
determining  others  itate,  213.  of 
two  fort->,  by  fome  called  legrJ 
and  evangelical,  200.  why  they 
talk  much  about  themfclves  and 
their  experiences,  279.  their  reli 


gion  difproportionate  and  mon-* 
ftrous,  397,  &c.  their  inftability, 
41 6.  deficient  as  to  fecret  religion, 
418.  their  earnetfnefs  in  feeking 
Chriil  and  grace  abates  after  their1 
fuppofed  converfion,  423,  &c. 

I  Magi-nation >  what  it  is,  242.  by 
this  only  Satan  has  accefs  to 
the  foul,  317. 

Imprefflons  en  the  imagination, 
what  they  are,  242.  they  are 
nothing  fpiritual,  242,  &c«  not 
above  the  power  of  Satan,  247. 
often  miftakcn  for  fpiritual  difco- 
veries,  and  why,  243.  fometimes 
attend  fpiritual  experiences,  248* 
often  caufe  great  affeCtions,  ibid, 
&c.  caufe  counterfeit  convictions 
of  fin,  1 81.  affeCtions  founded  on 
them  not  gracious,  248,  &c.  there 
is  nothing  of  the  nature  of  fpiri 
tual  light  in  them,  20,6.  all  kinds 
of  enthufiafm  confift  in  thern,3 1 5* 
by  thefe  mainly  the  devil  con 
founds  happy  revivals  of  religion, 
317.  what  perfuafion  of  the  truth 
may  arife  from  them,  338,  &c. 

Impulfes,  orfeeming  revelations, 
no  fpiritual  effects,  253 ,  &c.  often 
feem  to  reveal  things  that  perfons 
are  moft  fondly  delirous  of,  200. 
the  ground  of  the  hope  of  many 
hypocrites,  ib.  £c.  occafion  high 
and  tumultuous  affeCtions,  25:1, 
&c.  they  that  follow  them,  tho* 
coming  with  texts  of  fcripture, 
add  to  the  word  of  God,  252. 
with  texts  of  fcripture,  no  more 
fpiritual  than  others,  2^,  &c.  af 
feCtions  founded  on  them  not  gra 
cious,  ibid. 

Indvjslling  of  the  Spirit,  232. 

Jcytiftbe  fypocrite,  LJ  himfelf, 
and  how,  279.  without  re /erence, 
288.  without  mourning  fof  iin,ib, 

J',y  of  a  faint,    not  primarily 
founded  in  an  apprehenfion  of 
Gcd's 


of  the    C  O  N  T  E  NT  S. 


God's  love  to  him,  276.  attended 
with  godly  fear,  394.  attended 
with  godly  forrow,  394,  &c. 

Judging  pofitiveiy  of  others 
itate,  the  beil  of  men  inefficient 
for  it,  208,  &c. 

J i/ft ificai ion  by  faith  alone, 
what  ufe  of  works  is,  and  what 
is  not  inconfiftent  with  it,  49  2 ,  &c. 
K. 

KNavulege.  See  Under/landing. 
Knops  and   flowers  in   the 
golden  candleftick,  434. 
J_i. 

LAMB-like,    dove-like  fpirit 
attends  gracious  affeclioiis, 

Lavj,  a  v/ork  of  it  precedes 
comfort,  177, 

Leading  of  the  Spirit,  the  na 
ture  of  it,  309. 

Legal  doctrine,  a  wrong  notion 
of  it  corrected,  492,  &c. 

Legal fpirit ,  fome  that  exclaim 
moft  againft  it  are  the  moft  guilty 
of  it,  346.  what  it  is,  344.  a  fub- 
til  thing,  345. 

Little  children^  in  what  refpefts 
the  faints  are  as  fuch,  350,  &c. 
.  Lively  Chrijiians,  what  are  the 
proper  evidences  of  fuch,  497. 

Living  by  faith  t  not  byjigkt,  202. 

Living  on  experiences  and  frames, 
end  not  on  Chrift,  a  falfe  and  rnif- 
dhievous  notion  of  it,  202,  &c. 
when  perfons  may  truly  be  faid 
to  do  fo,  202,  &c. 

Longings  religious,  (Irangely 
tlifproportionate  in  hypocrites, 
402.  Affections  of  hypocrites  ex- 
tinguiih  them,  424.  in  faints  are 
higner  as  their  attainments  are 
higher,  420,  &.c.  gracious,  how 
diftinguiftied,  426. 

Love,  the  fum  of  all  religion, 
133.  how  all  other  religious  af 
fections  flow  from  it,  1 34,  &rc. 
is  the  fpirit  of  adoption,  207.  ap- 
pearaaces  of  it  without  grace. 


1 7 1 .  all  is  not  from  felf-love,  267. 
and  fear  call  out  one  another,  207. 
drawn  out  to  another  as  a  faint, 
no  certain  fign  he  is  fo,  211. 

Lave  to  God,  true,  not  original 
ly  from  felf-love,  268,  &c.  hovr 
natural  men  have  fome  kind  of  it, 
269,  &c.  in  the  faints,  not  firit 
founded  on  a  perfuafion  that  God 
loves  them,  2y3,&c.  True,  is 
primarily  for  God's  holincfs,  281. 
&c.  attended  with  love  to  men, 
399.  is  more  powerful  to  promote 
earneft  feeking  of  God  and  grace, 
than  legal  fear,  425. 

Love  to  men,  the  temper  of  all 
true  Chriftians,  279.  attends  love 
to  God,  399.  in  hypocrites  par 
tial  and  confined,  ibid.  True,  is 
to  both  foul  and  body,  400. 

M. 

A  ftAjefly  and  greatnefs  of  God, 
.LVJL  there  may  be  a  great  fight! 
of  it  and  nothing  fpiritual,  292. 

Meeknefs,  the  temper  of  every 
Chriftian,  375. 

Melancholic  perfottr,  why,  re 
markably  fubjecl  to  Satanic  fug 
ged  ions,  318. 

Mercy,  the  temper  £F  all  true 
Chriftians,  385.  gracious,  is  ex- 
ercifed  both  to  inens  fouls  2nd 
bodies,  399. 

Metbid  of  experiences.  See  Order* 

Mocking  of  God,  how  hypocrites 
are  guilty  of  it,  464. 

Moral  good  and  evil,  how  dif- 
tinguilhed  from    natural,    282, 
Excellency.  txeHoliitefs. 
N. 

NAfaraf.     See  Temper. 
Natural  and  moral  perfec 
tion-,  of  God,  hgw  diilinguifned, 
282. 

Natural  %ood  an4  evil,  all  that 
i«  feen  in  common  illuminations 
and  convictions,  304. 

Natural  metr,  who  are  fo  called 
in  fcripture,  229,  &c.  how  they 
f  f  may 


TABLE 


may  experience  that  which  is  new 
and  furprifing,  239.  how  they 
may  love  virtue  ind  hate  vice, 


biatitral  perfeflions  of  God,  there 
may  be  a  great  fight  of  them 
without  grace,  292,  &c.  Saints 
fee  them  in  a  better  manner  than 
natural  men,-  294.  A  fight  of  them 
caufes  legal  humiliation,  341. 
O. 

OBedience  of  the  faints,  uni- 
niverfal,  427,  &c.    of  hy 
pocrites,  not  urr.verfal  and  perfe-  . 
vering,  436,  &c.  See  Prafiice. 

Order  of  experiences,  no  fign 
that  diftinguifhes  them,  i77,&c. 
Want  of  fenfible  diitinctoefs  in  it, 
no  certain  fign  that  perfons  arc 
not  converted,  187,  £c, 
P. 

PErfft'£  'ranee  in  Chrijllan  prac 
tice,  in  all  true  faints,  427, 
&c.  All  natural  men  fail  of,  434, 
&c. 

Phtiraab)  his  behaviour  like 
that  of  hypocrites,  459. 

Poverty  of/pint,  the  nature  of 

it,  367- 

Pcnver  of  godlinefs,  wherein  it 
appears,  1  2  £  ,  &c. 

Prcfiice,  is  that  chiefly  by  which 
we  muft  judge  of  others,  212. 

Pradke  Cbriftian,  the  nature 
of  if,  427,  &c.  a  fign  of  gracious 
auctions,  ibid,  &c.  confiits  not 
only  in  negatives,  430.  the  work 
a  Chiiilian  is  devoted  to,  ibid. 
Saints  perfevere  in  it,  43  1  ,  &c. 
clofely  connected  xvith  grace,43'4 
found  only  in  true  faints,  436. 
the  chief  fign  of  grace  to  others, 
208,  &c.  Arguments  to  prove,  it 
the  chief  fign  of  grace  to  others, 
441.  how  it  is  to  be  taken  as  the 
chief  fign  of  grace  to  others,  447! 
how  far  it  may  be  vifible  to  others, 
453.  can  be  no  infallible  fign  of 
giace  tq  others,  455,  a  fure  evi 


dence  of  grace  to  mens  own  con* 
fciences,  ibid,  in  what  fenfe  it  is 
fo,  456,  &c.  the  chief  evidence 
of  grace  to  the  confcience,  461, 
external  and  internal ,45 7.  grace 
made  perfect  in  it,  470,  &c.  an 
evidence  of  grace  chiefly  infilled 
en  in  Icriptu.re,  472.  fpoken  of 
as  the  greateil  evidence  in  fc rip- 
lure,  474.  the  ciiief evidence  made 
ufe  of  at  the  day  of  judgment, 
477.  the  chief  fign  of  each  parti 
cular  grace,  48 1 .  the  bdft  evidence 
of  the  degree  of  grace,  487.  how 
Chriiiian  experience  does  efpeci- 
ally  confift  in  it,  ibid,  the  great 
confequence  of  infilling  much  up 
on  it  as  a  fign  of  grace,  496,  &c. 
See  Works.  Obedience. 

Pnr'fing  God  with  the  mouth, 
being, much  in  it  no  fign  to  diilin- 
guifli  affections,  192,  &c, 

Preaching  pathetical,  profita 
ble,  149* 

Pride  fpiritual,  how  harc^  to  be 
mortified,  344,  &c.  the  fame  with 
a  legal  fpirit,  347.  commonly  at 
tended  with  a  great  conceit  of, 
and  pretenfions  to  humility  and 
felf-emptinds,  348,  &c.  how  fe- 
cret  and  fubtii,  349.  how  it  may 
be  difcovered,  ibid,  makes  perfons 
apt  to  think  highly  of  their  attain 
ments  in  religion,  ibid,  &c,  Ma* 
ny  hypocrites  take  it  up  in  ex^ 
change  for  profanenefs  and  fenfu- 
aiity,  344. 

Principles  fpiritcal  and  natural, 
what  intended  thereby,  231. 

Profcffion  of  Chrfiianiy,  what 
belongs  to  it^  448.  how  far  to  be 
made  ufe  of  in  our  judging  of 
others  goodnefs,  447,  &c. 

Profrflon  bright,  often  come 
to  nothing,  210. 

Promifis,  the  manner  of  their 

coining  to  the  mind,    not  the, 

ground  of  true  faith,  247.   abfbr 

lute,  made  to  a  particular  perfon 

not 


of  the    C  O  N  T  E  N  T  S. 


not  the  ground  of  the  firft  aft  of 
faith,  249.  how  fpoken  to  parti 
cular  faints,  2C2. 


QUintrffcKce  of  f  pi  ritual  afftc- 
^  tions  entirely  diverfe  from 
fill  that  natural  men  can  conceive 
of,  231.  R. 

R  Elation  of  experiences,    no 
certain  manifeftation  of  an 
other's  Irate,  208,  &c.  how  far 
requilite  in  order  to  others  cha 
rity,  451. 

Religion  falfe,  its  bad  confe- 
quemfcs,  149. 

Revelations.  See  Impulfcs. 
Reverence.  See  Fear. 
S. 

SAnftification  progreffive,  how 
a  continued  work  of  conver- 
fion,  372. 

Satisfying  nature  of  fpi  ritual 
enjoyments  explained,  422. 

Scripture  ,  does  not  -reveal  to 
particular  perfons  their  good  ef- 
tate,  except  by  confequence,  204, 
&c.  a  confufed  notion  about  its 
fpirituali  meaning  confuted,  307. 
how  ftriclly  to  be  regarded  as  our 
rule  with  refpecl:  to  figns  of  grace, 
474,  &c.  See  Word  of  God. 

Seal  of  the  Spirit,  what  it  is, 
258.  See#7/w/,. 

Secret  teligion,  the  delight  of  all 
true  faints,  418. 

Seeking  and  ftriving  after  Chrift 
and  grace  abates  in  hypocrites  af 
ter  fuppofed  converlion,  but  in- 
crcafes  after  true  converfion,  423, 

Self-denial,  wherein  it  confifts, 
443.  Sincere  godlinefs  very  much 
confifts  in  it,  430. 

Self-examination,  not  the  chief 
means  of  alTu  ranee,  227. 

Self-love,  not  the  foundation  of 
all  other  love,  268.  not  the  lirft 
ground  of  gracious  affections,  ib. 
£c.  The  wav  in  which  it  rrav  be 
the  ground  pf  ?,  fort  of  love  to  God 


ib.  how  it  may  have  ahand  in  true; 
love  to  God,  273.  how  it  may 
hf:ve  a  hand  in  the  joy  of  true 
faints,  2^6. 

^cV.yi  a  m*w  fpivittial  one,  in  t?i$ 
regenerate,  230,  the  beauty  of  ho- 
linefi  its  immediate  object,  287. 

Ssitj;  cfbcart,  how  it  differs  from 
fpeculat--  e  knowlege,  500. 

Shibboleth,  what  is  the  true  one 
to  difiinguifh  faints  from  hypo 
crites,  214. 

Signs  of  grace,  what  is  and  what 
is  not  to  be  expecled  from  them, 
224,  £c.  None  will  fatisfy  faints 
that  are  low  in  grace,  and  in  iij 
fram'es,  204.,  &c. 

Sin,  its  infinite  evil,  396. 

Sot  row  for  fin ,  attends  the  com 
forts  of  true  faints,  397.  when  trus 
is  chiefly  for  mens  own  fins,  40  r . 

Spirit  and  temper  perfons  are  of, 
w  froqfd  judge  more  by  it  of  the 
it  :•*•.?  pciions  are  in,  than  by  illu 
minations  and  difcoveries,  388. 

Spirit  of  bondage  and  adoption > 
what  thev  are,  207.  hew  they  cafb 
cut  one  another,  ibid,  &c. 

Spirit  of  God,  how  it  infinencrs 
the  minds  of  natural  men,  23 1  ,&c. 
is  the  fum  of  the  inheritance  Chrift 
has  purchafed,  263. 

Spiritual,   what   jhe  ordinary 
meaning  of  the  epithet  in  fcrip-, 
ture.  229,  &c,  how  the  faints  and  . 
their  peculiar  qualities  are  fo  cal 
led,  ibid,  &c. 

Spiritual  meaning.  See  Scripture, 

Spiritual,  fupernatural,  and  di 
vine  influences  diftihguifh  graci 
ous  affedions,  i'-Id,  Arc. 

Spiritual  pride.  See  Pride. 

Supernatural,  how  gracious 
qualities  are  fo,  236. 

Symmetry  and  proportion  in  gra 
cious  affeclions,  396. 

TALK,  much  and  e:»nv>ft,  no 
figntouifungiu; 


A 


TABLE, 


l6O)  &c.  of  experiences,  there  is 
an  excefs  in  it,  1 62.  of  hypocrites, 
why  fo  much  about  themfelves 
and  their  own  experiences,  179. 

Tafle  of  the  mind,  fpiritual,  its 
immediate  object  is  the  beauty  of 
holinefs,  288,  of  actions,  311. 
natural, -what  it  is,  ibid. 

Trftiug  the  love  of  Chrift,  what 
is  faiiely  fo  called,  243,  &c. 

temper  natural jb$  e$ect  of  grace 
•\vith  refpect  to  it,  and  what  allow 
ances  mail  be  made  for  it,  3  7  r.,£c. 

'i~e>>d:rm'fs  of  hear  I,  how  much 
true  religion  confifts  in  it,  141- 
liow  a  iign  of  gracious  affection, 
389,  &c.  f 

Terrors ,  not  the  fame  wfch  co%- 
•<vifiio-ns>  of  confcience,  182.  great, 
no  {ign  of  true  comfort  follow 
ing,  ibid. 

Texts  offcripiure  coming fuddenly 
<inu  remarkably  to  the  mind,  no  lign 
to  diftinguiih  affections  168,  &c. 
This  no  {pi ritur.l  effect,  249.  Af 
fections  founded  on  this  effect  not 
gracious,  2yO,  £c.  Affections 
founded  on  this  way  of  the  com 
ing  of  texts,  not  properly  excited 
by  the  word  of  God,  252.  High 
affections  fometime  arifing  hence, 
250.  the  mrmner  in  which  many 
are  deluded  by  this,  252 ,  &c.  this 
is  no  immediate  teftimony  from 
God,  ibid.  . 

Travailing  for  fouls,  when  to  be 
fin  pedicel,  399.  in  true  faints  is 
chiefly  in  fccret  places.  40^. 

Trials,  what  they  are,  432.  why 
•  he  ctiiiicuities  -of  religion  are  fo 
called,  464,  &c.  pro  fellers  in  ge 
neral  meet  with  them,  433,  &c. 
the  main  proof  of  the  ftate  of 
profeffors,  464,  &c. 

Trifling  God  in  the  dark,  202, 
&c.  in  -Chrjft  for  falvation,  the 
true  notion  of  it,  483. 

U. 

^dfrftandingt  fpir  ita -l>  there 
i-s  fach  a  thing,  2 9 8,  wherein 


it  confiMs,  ibid,  di  fibrence  be 
it  and  comiiic-i  illumination,  304, 
&c.  dces.«ot  confift  in  a  revelation 
of  newpropofitions,  307.  does  not 
confift  in  opening  the^inyftical 
meaning  of  the  parables  and  alle 
gories  of  fcripture,  303.  does  not 
confift  in  imrr?diate  revelation  of 
duties  required,  ib.  the  foundation 
of  all  gracious  affections  and  exer- 
cifes  of  mind,  202,  &c.  the  various 
counterfeits  of  it,  3 1 5.  how  it  dif 
fers  from  fpeculative  knowlege, 
302.  caufes  a  perfon  to  think  he 
kfiowsbtit little,  353^  &c.  th? im 
portance  and  extent  of  it,  304.  of 
the  fcripture,  its  nature,  308. 

Union  vital,  between  Chrift  and 
believers,  its  nature,  229. 
W. 

WItnefs  of  the  Spirit  that  nvf 
are  the  children  of  God, 
falfely  fuppofed  to  be  of  the  nature 
of  a  revelation,  202,  &c.  what  it 
is,  ibid.  Vain  affections  from  a 
falfe  notion  of  it,  295,  &c.  what 
is  faid  of  it,Rom.viii.  1 6.  explain 
ed,  264.  efpecially  given  in  fpi 
ritual  practice,  269. 

Witnefs  immediate  of  God's 
love  to  a  particular  perfon,  not 
the  ground  of  firft  faith,  248. 

Witnrjfes  of  the  truth  of  the 
gofpel,  how  the  faints  are  fo,  334. 

Word  of  Gody  added  to  by  thofe 
that  follow  impulfes,  though  with 
texts  of  fcripture,  251,  &c.  See 
Scripture. 

Works.  See  Prxgice.  What  im- 
provement  of  them  is  inconfiftent 
with  grace,  and  what  is  not,  492, 
&t. 

Worjhip.    See  Duties, 
» 

Z. 

ZEAL,  Chriftian,  the  nature 
of  it,  383.  chiefly  againft 
mens  own   fins,   384.  falle,  nor 
againft  fia  in  general,  297. 


- 


. 


o 


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